Book of the Dead is the common name
for ancient Egyptian funerary texts known as The Book of Coming or Going
Forth By Day. The name "Book of the Dead" was the invention of the
German Egyptologist Karl Richard Lepsius, who published a selection of
some texts in 1842.

The Books were text initially carved on
the exterior of the deceased person's sarcophagus, but was later written
on papyrus now known as scrolls and buried inside the sarcophagus with
the deceased, presumably so that it would be both portable and close at
hand. Other texts often accompanied the primary texts including the
hypocephalus (meaning 'under the head') which was a primer version of
the full text.

Books of the Dead constituted as a
collection of spells, charms, passwords, numbers and magical formulas
for the use of the deceased in the afterlife. This described many of the
basic tenets of Egyptian mythology.

They were intended to guide the dead
through the various trials that they would encounter before reaching the
underworld. Knowledge of the appropriate spells was considered essential
to achieving happiness after death. Spells or enchantments vary in
distinctive ways between the texts of differing "mummies" or sarcophagi,
depending on the prominence and other class factors of the deceased.

Books of the Dead were usually
illustrated with pictures showing the tests to which the deceased would
be subjected. The most important was the weighing of the heart of the
dead person against Ma'at, or Truth (carried out by Anubis). The heart
of the dead was weighed against a feather, and if the heart was not
weighed down with sin (if it was lighter than the feather) he was
allowed to go on. The god Thoth would record the results and the monster
Ammit would wait nearby to eat the heart should it prove unworthy.

The earliest known versions date from
the 16th century BC during the 18th Dynasty (ca. 1580 BC�1350 BC). It
partly incorporated two previous collections of Egyptian religious
literature, known as the Coffin Texts (ca. 2000 BC) and the Pyramid
Texts (ca. 2600 BC-2300 BC), both of which were eventually superseded by
the Book of the Dead.

The text was often individualized for
the deceased person - so no two copies contain the same text - however,
"book" versions are generally categorized into four main divisions - the
Heliopolitan version, which was edited by the priests of the college of
Annu (used from the 5th to the 11th dynasty and on walls of tombs until
about 200); the Theban version, which contained hieroglyphics only (20th
to the 28th dynasty); a hieroglyphic and hieratic character version,
closely related to the Theban version, which had no fixed order of
chapters (used mainly in the 20th dynasty); and the Saite version which
has strict order (used after the 26th dynasty).

It is notable, that the Book of the
Dead for Scribe Ani, the Papyrus of Ani, was originally 78 Ft, and was
separated into 37 sheets at appropriate chapter and topical divisions.

Book of the DeadFrom Wikipedia, the free encyclopedia

The "Book of the Dead" is the usual name given to
the ancient Egyptian funerary text called the "Spells of
Coming (or Going) Forth By Day." The Book of the Dead was
intended to assist the deceased in the afterlife and
comprised a collection of hymns, spells and instructions to
allow the deceased to pass through obstacles in the
afterlife. The Book of the Dead was most commonly written on
a papyrus scroll and placed in the coffin or burial chamber
of the deceased.

The Book of the Dead was the product
of a long process of evolution starting with the Pyramid
Texts of the Old Kingdom through the Coffin Texts of the
Middle Kingdom. About one third of the chapters in the Book
of the Dead are derived from the earlier Coffin Texts.[3]
The Book of the Dead itself was adapted into The Book of
Breathings in the Late Period, but remained popular in its
own right until the Roman period.

Egyptian name

The name for the book in the Egyptian language was rw nw
prt m hrw. This derives from the title of one of the most
important spells, Spell 17, prt m hrw.

Rw is the plural of r, meaning
'mouth'. R can also refer to a thing said, such as a piece
of speech or, in this case, a ritual incantation.

Nw is a form of n, meaning 'of'.
This 'genitival adjective' grammatically agrees with the
preceding noun. Nw is the masculine dual/plural form.

Prt is an action-noun derived from
the verb prj, meaning 'emerge', 'arise'. It denotes the act
of emerging or arising.

M is a preposition typically meaning
'in'. When dealing with time, it can mean 'during'.

Hrw means 'day', 'daytime'.

Thus a literal translation is
'utterances of emergence during daytime'. A slightly looser
translation for sense could be 'spells of going out in the
daytime'.

The use of the word "rw" to describe
the texts indicates that the intention was that they were
spoken out loud or recited. For this reason some
Egyptologists call the sections 'spells' while others use
the more neutral term 'chapters'.

Versions

Single spells of the Book of the Dead are already known
from the late Middle Kingdom. Many spells on the coffins of
Sesenebnef or queen Mentuhotep are identical to later
chapters of the Book of the Dead. During the New Kingdom The
Book of the Dead was not organized or standardized in a set
order. The texts appear to reflect the preferences of the
individual or their family. This is known as the 'Theban
Recension'. In the Third Intermediate Period leading to the
Saite period, the Book of the Dead became increasingly
standardized and organized into a set number of Spells or
Chapters in a standard order and versions of this period are
known as the 'Saite Recension'.

Saite recension

The Books of the Dead from the Saite period tend to
organize the Chapters into four sections:

Chapters 1–16
The deceased
enters the tomb, descends to the underworld, and the body
regains its powers of movement and speech. Chapters 17–63 Explanation of the mythic origin of
the gods and places, the deceased are made to live again so
that they may arise, reborn, with the morning sun. Chapters 64–129 The deceased travels across the sky
in the sun ark as one of the blessed dead. In the evening,
the deceased travels to the underworld to appear before
Osiris. Chapters 130–189 Having been vindicated, the deceased
assumes power in the universe as one of the gods. This
section also includes assorted chapters on protective
amulets, provision of food, and important places. There are
192 unique chapters known, and no single papyrus contains
all known chapters.

Production

Books were often prefabricated in
funerary workshops, with spaces being left for the name of
the deceased to be written in later. They are often the work
of several different scribes and artists whose work was
literally pasted together. The cost of a typical book might
be equivalent to half a year's salary of a laborer, so the
purchase would be planned well in advance of the person's
death. The blank papyrus used for the scroll often
constituted the major cost of the work, so papyrus was often
reused.[3]

Images, or vignettes to illustrate
the text, were considered mandatory. The images were so
important that often the text is truncated to fit the space
available under the image. Whereas the quality of the
miniatures is usually done at a high level, the quality of
the text is often very bad. Scribes often misspelled or
omitted words and inserted the wrong text under the images.

Publication
history
The name "Book of the Dead" was the invention of the German
Egyptologist Karl Richard Lepsius, who published a selection
of the texts in 1842. When it was first discovered, the Book
of the Dead was thought to be an ancient Egyptian Bible. But
unlike the Bible, the Book of the Dead does not set forth
religious tenets and was not considered by the ancient
Egyptians to be the product of divine revelation, which
allowed the content of the Book of the Dead to change over
time.

The earliest manuscripts were
published in the aftermath of the Egyptian expedition led by
Napoleon Bonaparte in "Description de l'Ėgypte" (1821). Jean
Francois Champollion was one of the early translators. In
1842 Karl Richard Lepsius published a version dated to the
Ptolomaic era and coined the name "Book of The Dead", a
title not known or used by the Ancient Egyptians, as well as
the chapter numbering system which is still in use. Samuel
Birch published the first English version in 1867. Edouard
Naville published what was to become the first full standard
edition in three volumes (1886). Using the papyrus texts in
the British Museum E. A. Wallis Budge published editions
including the Papyrus of Ani, which Naville had not dealt
with, in 1890. Peter le Page Renouf's English edition was
published in parts beginning in 1892. Budge's hieroglyphic
edition was published in 1898 and is still widely used.
Budge's 1901 English translation is still in print. More
recent translations in English have been published by T. G.
Allen (1974) and Raymond O. Faulkner (1972).

"Oh you who are great in
your barque, bring me to
your
barque, so that I may
take
charge of your
navigating in
the duty which is
alloted to
one who is among the
Unwearying Stars. "

The Book of the Dead

Section of the Book of the Dead depicting the Weighing of
the Heart.

Judgment scene from the Book of the Dead.
In the three scenes from the Book of the Dead (version from 1375
B.C.) the dead man (Hunefer) is taken into the judgement hall by
the jackal-headed Anubis.
The next scene is the weighing of his heart against the feather
of Ma'at, with Ammut waiting the result, and Thoth recording.
Next, the triumphant Henefer, having passed the test, is
presented by the falcon-headed Horus to Osiris, seated in his
shrine with Isis and Nephthys.
(British Museum)

This tableaux, from the Papyrus of
Hunefer, shows Hunefer's heart being weighed as above.
In the previous scene, Hunefer is led by Anubis to the
judgement hall. In the panel after the weighing, the
triumphant Hunefer, having passed the test, is presented
by Horus to the shrine of the green-skinned Osiris, god
of the underworld and the dead, accompanied by Isis and
Nephthys. The 14 gods of Egypt are shown seated above,
in the order of judges.

Souls in the Balance

After death, each person went before ,. Osiris in the
Hall of Two Truths. Here, a man named Hunefer is led by
the jackal-headed god Anubis. Anubis checks the scales
that weigh Hunefer's heart against the feather of Maat,
which symbolizes truth. Ammit - a crocodile-headed
monster with the forequarters of a lion and hindquarters
of a hippopotamus - waits to gobble up the heart if
Hunefer is judged guilty. Egyptians protected themselves
against this outcome In-including in their tombs a
so-called Negative Confession - a list of sins they have
not committed. To the right, ibis-headed Thoth, sod of
writing and knowledge, sets down the result. Further
right, Horas takes Hunefer before Osiris; Isis and
Nephthys stand behind the throne. Above, Hunefer adores
a company of gods, led by
Re-Harakhty, who stand as witnesses to the judgment of
Osiris.

THE BOOK OF THE DEAD

TRANSLATION

by

E. A. WALLIS BUDGE

(1895)

PREFACE.

The Papyrus of Ani,
which was acquired by the Trustees of the British Museum in the
year 1888, is the largest, the most perfect, the best preserved,
and the best illuminated of all the papyri which date from the
second half of the XVIIIth dynasty (about B.C. 1500 to 1400).
Its rare vignettes, and hymns, and chapters, and its descriptive
and introductory rubrics render it of unique importance for the
study of the Book of the Dead, and it takes a high place among
the authoritative texts of the Theban version of that remarkable
work. Although it contains less than one-half of the chapters
which are commonly assigned to that version, we may conclude
that Ani's exalted official position as Chancellor of the
ecclesiastical revenues and endowments of Abydos and Thebes
would have ensured a selection of such chapters as would suffice
for his spiritual welfare in the future life. We may therefore
regard the Papyrus of Ani as typical of the funeral book in
vogue among the Theban nobles of his time.

The first edition of the
Facsimile of the Papyrus was issued in 1890, and was accompanied
by a valuable Introduction by Mr. Le Page Renouf, then Keeper of
the Department of Egyptian and Assyrian Antiquities. But, in
order to satisfy a widely expressed demand for a translation of
the text, the present volume has been prepared to be issued with
the second edition of the Facsimile. It contains the
hieroglyphic text of the Papyrus with interlinear
transliteration and word for word translation, a full
description of the vignettes, and a running translation; and in
the Introduction an attempt has been made to illustrate from
native

Egyptian sources the
religious views of the wonderful people who more than five
thousand years ago proclaimed the resurrection of a spiritual
body and the immortality of the soul.

The passages which
supply omissions, and vignettes which contain important
variations either in subject matter or arrangement, as well as
supplementary texts which appear in the appendixes, have been,
as far as possible, drawn from other contemporary papyri in the
British Museum.

The second edition of
the Facsimile has been executed by Mr. F. C. Price.

E. A.
WALLIS BUDGE.

BRITISH MUSEUM.

January
25, 1895.

THE BOOK OF THE DEAD.

PLATE I.

Vignette:
The scribe Ani, standing with hands raised in adoration before a
table of offerings consisting of haunches of beef, loaves of
bread and cake, vases of wine and oil, fruits, lotus, and other
flowers. He wears a fringed white and saffron-coloured linen
garment; and has a wig, necklace, and bracelets. Behind him
stands his wife "Osiris, the lady of the house, the lady of the
choir of Amen, Thuthu,"[1] similarly robed and holding a sistrum
and a vine (?)-branch in her right hand, and a menat[2]
in her left.

[1. See Plate XIX.

2. The menat,
which is often called "the counterpoise of a collar," consists
of a disk, with a handle attached, and a cord. It was an object
which was usually offered to the gods, with the sistrum; it was
presented to guests at a feast by their host; and it was held by
priestesses at religious festivals. It was either worn on the
neck or carried in the left hand; and it was an emblem which
brought joy to the bearer. Interesting examples of the pendent
menat in the British Museum are No. 17,166, inscribed,
"Beautiful god, lord of the two lands, maker of things, King of
the North and South, Khnem-ab-Ra, son of the Sun, Aahmes
(Amasis), beloved of Hathor, lady of sycamore trees"; and No.
13,950 * in faïence; and Nos. 8172, 8173, and 20,607 in
hard stone. No. 18,108 is the disk of a menat in faïence,
inscribed, Hathor, lady of the town of Anitha." No. 20,760 is a
disk and handle in bronze, the disk having, in hollow work, the
figure of a cow, sacred to Hathor, and the handle, the upper
part of which is in the form of the head of Hathor, having a
sistrum. On the one side is the prenomen of Amenophis III. and
on the other is Hathor, lady of the sycamore." The meaning and
use of the menat is discussed by Lefébure in Le Menat et le
Nom de l'eunuque (Proc. Soc. Bibl. Arch., 1891, pp.
333-349).

* A duplicate is in the
Louvre; see Perrot and Chipiez, Histoire de l'Art, l'Égypte, p.
821, No. 550.]

{p. 246}

Text:
[Chapter XV.] (1) [1] A HYMN OF PRAISE TO RA WHEN HE RISETH IN
THE EASTERN PART OF HEAVEN. Behold Osiris Ani the scribe who
recordeth the holy offerings of all the gods, (2) who saith:
"Homage to thee, O thou who hast come as Khepera,[2] Khepera,
the creator of the gods. Thou risest, thou shinest, (3) making
bright thy mother [Nut], crowned king of the gods. [Thy] mother
Nut doeth homage unto thee with both her hands. (4) The land of
Manu[4] receiveth thee with content, and the goddess Maat[5]
embraceth thee at the two seasons. May he give splendour, and
power, and triumph, and (5) a coming-forth [i.e.,
resurrection] as a living soul to see Horus of the two
horizons[6] to the

[1. The numbers in
parentheses indicate the lines of the papyrus.

2. The god Khepera is
usually represented with a beetle for a head; and the scarab, or
beetle, was sacred to him. The name means "to become, to turn,
to roll," and the abstract noun kheperu may be rendered
by "becomings," or "evolutions." The god was self-created, and
was the father of all the other gods; men and women sprang from
the tears which fell from his eyes; and the animal and vegetable
worlds owed their existence to him. Khepera is a phase of Tmu,
the night-sun, at the twelfth hour of the night, when he
"becomes" the rising sun or Harmachis (i.e., Horus in the
horizon). He is also described as " Khepera in the morning, Ra
at mid-day, and Tmu in the evening." See Lanzone, Dizionario,
p. 927 ff.; Grébaut, Hymne à Ammon-Ra, p. 264, note 2;
Pierret, Panthéon, pp. 74, 75; Lefébure, Traduction Comparée
des Hymnes au Soleil, p. 39; De Rougé, Inscription
d'Ahmés, p. 110; Archaeologia, vol. 52, p. 541 ff.;
Wiedemann, Die Religion der Alten Aegypter, p. 17;
Brugsch, Religion und Mythologie, p. 245, etc.

3. The goddess Nut
represented the sky, and perhaps also the exact place where the
sun rose. She was the wife of Seb, the Earth-god, and gave birth
to Isis, Osiris, and other gods. One of her commonest titles is
"mother of the gods." She is depicted as a woman bearing a vase
upon her head, and sometimes wears the disk and horns usually
characteristic of Isis and Hathor. She was the daughter and
mother of Ra. See Lanzone, Dizionario, p. 392; Pierret,
Panthéon, pp. 34, 36; Brugsch, Religion und Mythologie,
pp. 603-610.

4. Manu is the name
given to the mountains on the western bank of the Nile, opposite
Thebes, wherein was situated tu Manu, "the mountain of
Manu," the chief site of rock-hewn tombs. See Brugsch, Dict.
Géog., p. 259.

5. Maat, "daughter of
the Sun, and queen of the gods," is the personification of
righteousness and truth and justice. In many papyri she is
represented as leading the deceased into the Hall of Double
Maat, where his heart is to be weighed against her emblem. She
usually wears the feather, emblematic of Truth, and is called
the "lady of heaven": see Lanzone, Dizionario, p. 276
(and tav. 109, where the twin-goddesses Maat are shown);
Pierret, Panthéon, p. 2011. She is sometimes represented
blind-fold: see Wiedemann, Religion der alten Aegypter, p. 78.
For figures of the goddess in bronze and stone, see Nos. 380,
383, 386, II, 109, and II, 114 in the British Museum.

6 Heru-khuti,
i.e., "Horus of the two horizons," the Harmachis of the
Greeks, is the day-sun from his rising in the eastern horizon to
his setting in the western horizon; for the various forms in
which he is represented, see Lanzone, Dizionario, tav.
129. Strictly speaking, he is the rising sun, and is one of the
most important forms of Horus. As god of mid-day and evening he
is called Ra-Harmachis and Tmu-Harmachis respectively. The
sphinx at Gizeh was dedicated to him.]

{p. 247}

ka[1]
of Osiris,[2] the scribe Ani, triumphant[3] before Osiris, (6)
who saith: Hail all ye gods of the Temple of the Soul,[4] who
weigh heaven and earth in the balance, and who provide food and
abundance of meat. Hail Tatunen,[5] One, (7) creator of mankind
and of the substance of the gods of the south and of the north,
of the west and of the east. Ascribe [ye] praise unto Ra, the
lord of heaven, the (8) Prince, Life, Health, and Strength, the
Creator of the gods, and adore ye him in his beautiful Presence
as he riseth in the atet[6] boat. (9) They who dwell in
the heights and they who dwell in the depths worship thee.
Thoth[7] and Maat both are thy recorders. Thine enemy[8] is
given to the (10) fire, the evil one hath fallen; his arms are
bound, and his legs hath Ra taken from him. The children of (11)
impotent revolt shall never rise up again.

[1. According to the
Egyptian belief man consisted of a body xa, a soul ba,
an intelligence xu, and ka, The word ka
means "image," the Greek ei?'dolon (compare Coptic kau
Peyron, Lexicon, p. 61). The ka seems to have been
the "ghost," as we should say, of a man, and it has been defined
as his abstract personality, to which, after death, the
Egyptians gave a material form. It was a subordinate part of the
human being during life, but after death it became active; and
to it the offerings brought to the tomb by the relatives of the
dead were dedicated. It was believed that it returned to the
body and had a share in its re-vivification. See Birch,
Mémoire sur une patère Égyptienne (in Trans. Soc. Imp.
des Antiquaires de France, 1858; Chabas, Papyrus Magique,
pp. 28, 29; Maspero, Étude sur quelques peintures, p. 191
ff.; Trans. Soc. Bibl. Arch., vol. vi., p. 494 ff.;
Brugsch, Aegyptologie, p. 181; Wiedemann, Religion der
alien Aegypter, p. 126 f.).

2 The deceased is always
identified with Osiris, or the sun which has set, the judge and
god of the dead. As the sun sets in the west and rises again in
the cast, so the dead man is laid in his tomb on the western
bank of the Nile, and after being acquitted in the Hall of
judgment, proceeds to the east to begin a new existence.

5. Tatunen, or Tenen
was, like Seb with whom he was identified, the god of the earth;
his name is often joined to that of Ptah, and he is then
described as the creator of gods and men, and the maker of the
egg of the sun and of the moon. See Lanzone, Dizionario,
p. 1259; Wiedemann, Religion, p. 74; Pierret, Panthéon,
p. 6; and Naville, La Litanie du Soleil, pp. 118, 119,
and plate xxiv., 1. 3. This god was, in one aspect, a destroyer
of created things; compare ###, Naville, op. cit., p. 89.

6. A name for the boat
of the evening sun.

7. See infra, p.
257, note 2.

8 The enemy of Ra was
darkness and night, or any cloud which obscured the light of the
sun. The darkness personified was Apep, Nak, etc., and his
attendant fiends were the mesu betesh, or 'children of
unsuccessful revolt.']

{p. 248}

The House of the
Prince[1] keepeth festival, and the sound of those who rejoice
is in the (12) mighty dwelling. The gods are glad [when] they
see Ra in his rising; his beams flood the world with light. (13)
The majesty of the god, who is to be feared, setteth forth and
cometh unto the land of Manu; he maketh bright the earth at his
birth each day; he cometh unto the place where he was yesterday.
(14) O mayest thou be at peace with me; may I behold thy
beauties; may I advance upon the earth; may I smite the Ass; may
I crush (15) the evil one; may I destroy Apep[2] in his hour[3];
may I see the abtu[4] fish at the time of his creation,
and the ant fish in his creation, and the (16) ant[4]
boat in its lake. May I see Horus in charge of the rudder, with
Thoth

[1. ###, more fully ###
"the great house of the old man," i.e., the great temple
of Ra at Heliopolis: see Brugsch, Dict. Géog., p. 153.

2 Apep, the serpent,
personifying darkness, which Horus. or the rising sun must
conquer before he can re-appear in the East.

3 Compare the following
scenes which represent Apep in the form of a serpent and
crocodile and ass being pierced by the deceased.

4 The abtu and the ant fishes are sometimes
depicted on coffins swimming at the bows of the boat of the
sun.]

{p. 249}

and Maat beside him; may
I grasp the bows of the (17) seket[1]boat, and the stern
of the atet boat. May he grant unto the ka of
Osiris Ani to behold the disk of the Sun and to see the Moon-god
without ceasing, every day; and may my soul (18) come forth and
walk hither and thither and whithersoever it pleaseth. May my
name be proclaimed when it is found upon the board of the table
of (22) offerings; may offerings be made unto me in my (24)
presence, even as they are made unto the followers of Horus; may
there be prepared for me a seat in the boat of the Sun on the
day of the going forth of the (26) god; and may I be received
into the presence of Osiris in the land (28) of triumph!

I. (1) A HYMN OF PRAISE
TO RA WHEN HE RISETH IN THE EASTERN PART OF HEAVEN. Behold
Osiris, Qenna the merchant, (2) who saith: "Homage to thee, in
thy rising thou Tmu in thy crowns of beauty. Thou risest, thou
risest, thou Ra shinest, (3) thou shinest, at dawn of day. Thou
art crowned like unto the king of the gods, and the goddess
Shuti doeth homage unto thee. (4) The company of the gods praise
thee from the double-dwelling. Thou goest forth over the upper
air and thy heart is filled with gladness. (5) The sektet
boat draweth onward as [Ra] cometh to the haven in the atet
boat with fair winds. Ra rejoiceth, Ra rejoiceth. (6) Thy father
is Nu, thy mother is Nut, and thou art crowned as Ra-Harmachis.
Thy sacred boat advanceth in peace. Thy foe hath been cast down
and his (7) head hath been cut off; the heart of the Lady of
life rejoiceth in that the enemy of her lord hath been
overthrown. The mariners of Ra have content of heart and Annu
rejoiceth."

(8) The merchant Qenna
saith: "I have come to thee, O Lord of the gods, Tmu-Harmachis,
who passest over the earth . . . . . . . (9) I know that by
which thou dost live. Grant that I may be like unto one of those
who are thy favoured (10) ones [among the followers] of the
great god. May my name be proclaimed, may it be found, may it be
lastingly renewed with . . . . . . . (11) The oars are lifted
into the sektet boat, and the sacred boat cometh in
peace. (12) May I see Ra when he appeareth in the sky at dawn,
and when his enemies have fallen at the block. (13) May I behold
[Horus] guiding the rudder and steering with [his] two hands.
(14) May I see the abtu fish at the moment of his
creation; and may I see the ant fish when he maketh
himself manifest at creation, and the ant boat upon its
lake. O thou Only One, O thou Mighty One, thou Growing One, (15)
who dost never wax faint, and

"The merchant Qenna
saith: (18) "Homage to thee Heru-Khuti-Tmu, Heru-Khepera, mighty
hawk, who dost cause the body [of man] to make merry, beautiful
of face by reason of thy two great plumes. Thou (19) wakest up
in beauty at the dawn, when the company of the gods and mortals
sing songs of joy unto thee; hymns of praise are offered unto
thee at eventide. The (20) starry deities also adore thee. O
thou firstborn, who dost lie without movement, (21) arise; thy
mother showeth loving kindness unto thee every day. Ra liveth
and the fiend Nak is dead; thou dost endure for ever, and the
(22) fiend hath fallen.

"Thou sailest over the
sky with life and strength. The goddess Nehebka is in (23) the
atet boat; the sacred boat rejoiceth. Thy heart is glad
and thy brow is wreathed with the twin serpents."

II. (I) A HYMN OF PRAISE
TO RA WHEN HE RISETH IN THE EASTERN PART OF HEAVEN. Behold
Osiris, Qenna the merchant, triumphant, who saith: (2) "Homage
to thee, O thou who risest in Nu, and who at thy birth dost make
the world bright with light; all the company of the gods (3)
sing hymns of praise unto thee. The beings who minister unto
Osiris cherish him as King of the North and of the South, the
beautiful and beloved man-child. When (4) he riseth, mortals
live. The nations rejoice in him, and the Spirits of Annu sing
unto him songs of joy. The Spirits of the towns of Pe and Nekhen
(5) exalt him, the apes of dawn adore him, and all beasts and
cattle praise (6) him with one accord. The goddess Seba
overthroweth thine enemies, therefore rejoice (7) within thy
boat; and thy mariners are content thereat. Thou hast arrived in
the atet boat, and thy heart swelleth with joy. O Lord of
the gods, when thou (8) dost create them, they ascribe praises
unto thee. The azure goddess Nut doth compass thee on every
side, and the god Nu floodeth thee with his rays of light. (9) O
cast thou thy light upon me and let me see thy beauties, me, the
(10) Osiris Qenna the merchant, triumphant! When thou goest
forth over the earth I will sing praises unto thy fair (11)
face. Thou risest in the horizon of heaven, and [thy] disk is
adored [when] it resteth upon the mountain to give life unto the
world."

Saith Qenna the
merchant, triumphant: (12) "Thou risest, thou risest, coming
forth from the god Nu. Thou dost become young again and art the
same as thou wert yesterday, O mighty youth who hast created
thyself. Not . . . . . . . my hand. (13) Thou hast come with thy
splendours, and thou hast made heaven and earth bright with thy
rays of pure emerald light. The land of Punt is (14) established
for the perfumes which thou smellest with thy nostrils. (15)
Thou risest, O thou marvellous Being, in heaven, the twin
serpents are placed upon thy brow, and thou art lord of the
world and the inhabitants (16) thereof; [the company] of the
gods and Qenna the merchant, triumphant, adore thee."

III. (1, 2) A HYMN OF
PRAISE TO RA WHEN HE RISETH IN THE EASTERN PART OF HEAVEN. (3)
Behold Osiris Hunefer, triumphant, who saith: "Homage to thee, O
thou who art Ra when thou (4) risest and Tmu when thou settest.
Thou risest, thou risest; thou shinest, (5) thou shinest, thou
who art crowned king of the {p. 251} gods. Thou art the lord of
heaven, [thou art] the lord of earth, [thou art] the creator of
those who dwell in the heights (6) and of those who dwell in the
depths. [Thou art] the One god who came into (7) being in the
beginning of time. Thou didst create the earth, (8) thou didst
fashion man, thou didst make the watery abyss of the sky, thou
didst form Hapi [the Nile], and thou art the maker of streams
and of the (9) great deep, and thou givest life to all that is
therein. Thou hast knit (10) together the mountains, thou has
made mankind and the beasts of the field, thou hast created the
heavens and the earth. Worshipped be thou whom the goddess Maat
embraceth at morn and at eve. Thou dost travel across the (11)
sky with heart swelling with joy; the Lake of Testes is at
peace. The fiend Nak hath fallen and his two arms are cut off.
The sektet boat receiveth fair winds, and the heart of
him that is in his shrine rejoiceth. Thou (12) art crowned with
a heavenly form, the Only one, provided [with all things]. Ra
cometh forth from Nu in triumph. O thou mighty youth, thou
everlasting son, self-begotten, who didst give thyself birth,
(13) O thou mighty One, of myriad forms and aspects, king of the
world, Prince of Annu, lord of eternity and ruler of the
everlasting, the company of the gods rejoice when thou risest
and when thou sailest (14) across the sky, O thou who art
exalted in the sektet boat. Homage to thee, O Amen-Ra, thou who
dost rest upon Maat, thou who passest over the heaven, and every
face seeth thee. Thou dost wax great as thy (15) Majesty doth
advance, and thy rays are upon all faces. Thou art unknown and
canst not be searched out . . . . . . . . his fellow except
thyself; thou art (16) the Only One . . . . . . [Men] praise
thee in thy name [Ra], and they swear by thee, for thou art lord
over them. Thou hast heard (17) with thine ears and thou hast
seen with thine eyes. Millions of years have gone over the
world; I cannot tell the number of them, through which thou hast
passed. Thy heart hath decreed a day of happiness in thy name
[of Ra]. Thou dost pass over (18) and travellest through untold
spaces of millions and hundreds of thousands of years; thou
settest out in peace, and thou steerest thy way across the
watery abyss to the place which thou lovest; this thou doest in
one (19) little moment of time, and thou dost sink down and
makest an end of the hours."

Osiris, the governor of
the palace of the lord of the two lands (i.e., Seti I.),
Hunefer, triumphant, saith: (20) Hail my lord, thou that passest
through eternity and whose being is everlasting. Hail thou Disk,
lord of beams of light, thou risest and thou makest all mankind
to live. Grant thou that I may behold thee at dawn each day."

IV. A HYMN OF PRAISE TO
RA by Nekht, the royal scribe, captain of soldiers, who saith:
"Homage to thee, O thou glorious Being, thou who art provided
[with all things]. O Tmu-Heru-khuti, when thou risest in the
horizon of heaven, a cry of joy cometh out of the mouth of all
peoples. O thou beautiful Being, thou dost renew thyself in thy
season in the form of the Disk within thy mother Hathor;
therefore in every place every heart swelleth with joy at thy
rising, for ever. The eastern and the western parts of heaven
come to thee with homage, and give forth sounds of joy at thy
rising. O Ra, thou who art Heru-khuti (Harmachis), the mighty
man-child, the heir of eternity, self-begotten and self-born,
king of earth, prince of the netherworld, governor of the
mountains of Aukert (i.e., the netherworld), thou dost
rise in the horizon of heaven and sheddest upon the world beams
of emerald light; thou art born from the {p. 252} water, thou
art sprung from Nu, who fostereth thee and ordereth thy members.
O thou who art crowned king of the gods, god of life, lord of
love, all the nations live when thou dost shine. The goddess Nut
doeth homage unto thee, and the goddess Maat embraceth thee at
all times. They who are in thy following sing unto thee with joy
and bow down to the earth when they meet thee, the god of
heaven, the lord of earth, the king of right and truth, the god
of eternity, the everlasting ruler, the prince of all the gods,
the god of life, the creator of eternity, the maker of heaven by
whom is established all that therein is. The company of the gods
rejoice at thy rising, the earth is glad when it beholdeth thy
rays; the peoples that have been long dead come forth with cries
of joy to see thy beauties. Thou goest forth over heaven and
earth, made strong each day by thy mother Nut. Thou passest
through the uppermost heaven, thy heart swelleth with joy; and
the Lake of Testes is content thereat. The Enemy hath fallen,
his arms are hewn off, the knife hath cut asunder his joints. Ra
liveth in Maa[1] the beautiful. The sektet boat draweth
on and cometh into port; the south, the north, the west and the
east turn to praise thee, O thou unformed substance of the
earth, who didst create thyself. Isis and Nephthys salute thee,
they sing unto thee in thy boat hymns of joy, they shield thee
with their hands. The souls of the East follow thee, the souls
of the West praise thee. Thou art the ruler of all gods and thou
hast joy of heart within thy shrine; for the Serpent Nak is
condemned to the fire, and thy heart shall be joyful for ever.
Thy mother Nut is adjudged to thy father Nu."

PLATE II.

Vignette I.:
The disk of the Sun, supported by a pair of arms proceeding from
the ankh, the sign of life, which in turn is supported by a
tet the emblem of the East and of the god Osiris. The tet
stands upon the horizon. On each side of the disk are three
dog-headed apes, spirits of the Dawn, their arms raised in
adoration of the disk. On the right hand side of the tet
is the goddess Nephthys and on the left is Isis each goddess
raising her hands in adoration of the tet, and kneeling
upon the emblem aat, or hemisphere. Above is the sky.
This vignette belongs properly to the hymn to the rising sun.[2]

In the vignette which
usually accompanies the hymn to the setting sun (Fig. 2), but
which does not occur in the present papyrus, a hawk wearing on
his head a disk encircled by a serpent, i.e.,
Ra-Harmachis, {footnote p. 253} takes the place of the disk and
(e.g., British Museum papyri Nos. 9901 (Naville, op.
cit., Bd. I., Bl. 22,), and 10,472); and the tet is
represented by the stand ### (Naville, op. cit., Bd. 1.,
Bl. 22), on one side of which are three hawk-headed deities, and
on the other three jackal-headed deities (see Lanzone,
Dizionario, 10, pp. 56, 57.). Beneath are Isis and Nephthys
kneeling in adoration before two lion-gods, which represent
yesterday and to-morrow. An interesting variant of the latter
vignette occurs in British Museum papyrus No. 10,472, which was
made for the lady Anhai, a singer in the temple of Amen at
Thebes, about B.C. 1000, where, in addition to the apes and
figures of the goddesses (the titles of Isis being ### and those
of Nephthys ###, there are represented, on each side (I) the
winged utchat with pendent uræus and shen ###
(emblematic of the sun's circuit) and feather (2) a man,
prostrate, adoring the disk; (3) four men, upright, with both
hands raised in adoration; and (4) a human-headed bird ###,
emblematic of the soul of the deceased lady, standing upon a
pylon.]

{p. 253}

Text: (1) [HYMN TO
OSIRIS.] "Glory be to Osiris Un-nefer, the great god within
Abydos, king of eternity, lord of the everlasting, who passeth
through millions of years in his existence. Eldest son of the
womb (2) of Nut, engendered by Seb the Erpat,[1] lord of the
crowns of the North and South, lord of the lofty white crown. As
Prince of gods and of men (3) he hath received the crook and the
flail and the dignity of his divine fathers.[2] Let thy heart
which is

[1. The word ###
er-pat is composed of er "chief" and pat a
clan, "tribe," or "family"; Seb, then, was the prince of the
family of the gods. Erpat is a very ancient word, and was
probably in use in Egypt before suten, the common word
for "king." For a discussion on this point see Maspero, Un
Manuel de Hiérarchie Égyptienne, p. 15 ff.; Brugsch,
Aegyptologie, p. 210.

2 Osiris, the night sun,
was the son of Ra, and the father and son of Horus. He is always
represented as a mummy holding in his hands the sceptre ###
crook ### and flail ###. See Lanzone, Dizionario, p. 690
ff.; Wiedemann, Religion, p. 123 ff.; Brugsch,
Religion und Mythologie, p. 611 ff.]

{p. 254}

in the mountain of
Amenta be content, for thy son Horus is stablished upon thy
throne. (4) Thou art crowned lord of Tattu[1] and ruler in
Abtu.[2] Through thee the world waxeth green (5) in triumph
before the might of Neb-er-tcher.[3] He leadeth in his train
that which is and that which is not yet, in his name (6)
Ta-her-seta-nef;[4] he toweth along the earth in triumph in his
name Seker.[6] He is (7) exceeding mighty and most terrible in
his name Osiris. He endureth for ever and for ever in his name
Un-nefer.[6] (8) Homage to thee, King of kings, Lord of lords,
Prince of princes, who from the womb of Nut hast possessed the
world (9) and hast ruled all lands and Akert.[7] Thy body is of
gold, thy head is of azure, and emerald light encircleth thee. O
An[8] of millions of years, (10) all-pervading with thy body and

[1. The name Tettet or
Tattu was borne by two towns in Lower Egypt: Busiris, the
metropolis of the 9th nome, and Mendes, the metropolis of the
16th nome. See Brugsch, Dict. Géog., p. 978, and De
Rougé, Géographie Ancienne de la Basse Égypte, p. 58.

2. Both Busiris and
Abydos claimed to be the resting place of the body of Osiris.

3. A name of Osiris when
his scattered limbs had been brought together and built up again
into a body by Isis and Nephthys: see Lanzone, Dizionario,
p. 714. The name means "lord of entirety."

4. I.e., The one
who draws the world.

5. Seker is, like Ptah,
Osiris, and Tenen, a form of the night sun. At the festival of
this god, the Hennu boat, a symbol of the god Seker of Memphis,
was drawn round the sanctuary at dawn at the moment when the sun
casts its golden rays upon the earth. For a list of Seker's
shrines, see Lanzone, Dizionario, pp. 1117-1119. See also
Wiedemann, Religion, p. 75; Pierret, Panthéon, p.
66.

6. A name of Osiris
which, as an important name, is written at times in a cartouche,
e.g., ###, ###. It is usually explained to mean "the Good
Being," although it has been suggested ### (Proc. Soc. Bibl.
Arch., 1886) that "beautiful hare" is its signification.

7. A general term for a
necropolis. Akert is the country of which Osiris was the prince;
and it is mentioned as connected with Stat and
Neter-khert, each of which is a name of the great necropolis
on the western bank of the Nile. See Brugsch, Dict. Géog.,
p. 75; Lepsius, Todtenbuch, chap. 165, 1. 6; Naville,
La Litanie du Soleil, p. 98.

8. An or Ani, a name or
form of Ra, the Sun-god (compare "Ani at the head of the cycle
of the gods," Grébaut, Hymne, p. 22), and also of Osiris.
Ani is also identified with the Moon-god; compare {footnote p.
255} [*] "Hail, Ani, thou shinest upon us from heaven every day.
May we never cease to behold thy rays! Thoth protecteth thee and
maketh thy soul to stand up in the maat boat in thy name
of Moon." For the identification of Ani with Horus, see Naville,
La Litanie du Soleil, p. 99, note 10. The god Ani is also
addressed as "Eye of Horus " by the deceased in the 39th chapter
of the Book of the Dead, which refers to the "uniting of a soul
to its body in the underworld."

beautiful in countenance
in Ta-sert.[1] Grant thou to the ka of Osiris, the scribe
Ani, splendour in heaven and might upon earth and triumph in
Neter-khert;[1] and that I may sail down to (11) Tattu like a
living soul and up to (13) Abtu like a bennu (phњnix);
and that I may go in and come out without repulse at (15) the
pylons of the Tuat.[1] May there be given unto (16) me loaves of
bread in the house of coolness, and (17) offerings of food in
Annu, (18) and a homestead for ever in Sekhet-Aru[2] with wheat
and barley (20) therefor."

PLATE III.

Vignette:
Scene of the weighing of the Heart of the Dead. Ani and his wife
enter the Hall of Double Law or Truth, wherein the heart,
emblematical of the conscience, is to be weighed in the balance
against the feather, emblematical of law. Above, twelve gods,
each holding a sceptre are seated upon thrones before a table of
offerings of fruit, flowers, etc. Their names are: Harmachis,
"the great god within his boat"; Tmu; Shu; Tefnut, "lady of
heaven"; Seb; Nut, "lady of Heaven" Isis; Nephthys; Horus, "the
great god"; Hathor, "lady of Amenta"; and Sa. Upon the beam of
the scales sits the dog-headed ape which was associated

[1. A name of the
underworld.

2. Or Sexet-Anru,
a division of the Sexet-hetepu (see Plate XXXV.), the
Elysian fields wherein the souls of the blessed were supposed to
reap and sow.

3. In British Museum
papyrus No. 9901 the goddess Maat is seated on the centre of the
beam of the balance. The double Maat goddesses are at times
represented standing beside the balance to watch the result of
the weighing, and at the same time Maat is also placed in the
scale to be weighed against the heart of the deceased (Fig. x)
(see Naville, Todtenbuch, Bd. I., Bl. 136, Pa.).
{footnote page 256} In the papyrus of Qenna the head of Anubis
is on the beam, and the ape, wearing disk and crescent, is
seated upon a pylon-shaped pedestal beside the balance (Fig. 2).
Another vignette shows Horus holding Maat in his band, weighing
the heart in the presence of the Maat goddesses, and Anubis,
holding the deceased by the hand, presents the heart to Osiris
while Isis and Nephthys in the form of apes sit near (Fig. 3).

]

{p. 256}

with Thoth,[1] the
scribe of the gods. The god Anubis, jackal-headed, tests the
tongue of the balance, the suspending bracket of which is in the
form of the feather The inscription above the head of Anubis
reads:--"He who is in the tomb saith, pray thee, O weigher of
righteousness, to guide (?) the balance that it may be
stablished.'" On the left of the balance, facing Anubis, stands
Ani's "Luck" or "Destiny," Shai and above is the object
called mesxen which has been described[2] as "a cubit
with human head," and which is supposed to be connected with the
place of birth. Behind these stand the goddesses Meskhenet and
Renenet: Meskhenet[3]

[1. In the papyrus of
Sutimes (Naville, Todtenbuch, Bd. I., Bl. 43) the ape is
called neb xemennu ut a maa, "Lord of Khemennu, just
weigher"; and in British Museum papyrus No. 9900, "Thoth, lord
of the scales."

2. Birch, in Bunsen's
Egypt's Place, vol. v., p. 259. In the papyrus of Anhai (British
Museum, No. 10,472) there is a meskhen on each side of
the upright of the balance: one is called Shai and the other
Renen.

3. Four goddesses bore
the name of Meskhen, and they were supposed to assist the
resurrection of Osiris; they were associated with Tefnut, Nut,
Isis, and Nephthys (see Lepsius, Denkmäler, iv., Bl. 59a;
and Mariette, Dendérah, iv., pl. 74 a). Each wore
upon her head the object ###, which is said by some to represent
the blossoms of palm trees (Lanzone, Dizionario, p. 329).
Examples of this as an amulet, in hard stone, in the British
Museum, are Nos. 8158, 8159, 8161, 20,618, and, in porcelain,
No. 15,963.]

{p. 257}

presiding over the
birth-chamber, and Renenet[1] probably superintending the
rearing of children. Behind the meskhen is the soul of
Ani in the form of a human-headed bird standing on a pylon. On
the right of the balance, behind Anubis, stands Thoth,[2] the
scribe of the gods, with his reed-pen and palette[3] containing
black and red ink, with which to record the result of the trial.
Behind Thoth stands the female monster Amam[4], the "Devourer,"
or Am-mit, the eater of the Dead."

[1. The name of this
goddess is probably connected with the word renen, "to
suckle." M. Pierret identifies her with the goddess of that name
who presided over harvests, and is described as the "lady of the
offerings of all the gods" (Panthéon, p. 61), having a
snake's head, which in some instances is surmounted by the disk,
horns and feathers of the goddess Hathor (see Lanzone,
Dizionario, tav. 188, No. 2).

2 Thoth was the
personification of intelligence. He was self-created and
self-existent, and was the "heart of Ra." He invented writing,
letters, the arts and sciences, and he was skilled in astronomy
and mathematics. Among his many titles are "lord of Law," "maker
of Law," and "begetter of Law." He justified Osiris against his
enemies, and he wrote the story of the fight between Horus, the
son of Osiris, and Set. As "lord of Law" he presides over the
trial of the heart of the dead, and, as being the justifier of
the god Osiris against his enemies, he is represented in
funereal scenes as the justifier also of the dead before Osiris
(see Lanzone, Dizionario, p. 1264 ff., and tav. cccciv.,
No. i; Pierret, Panthéon, pp. 10-14; and Brugsch, Religion
und Mythologie, p. 439 ff.). Brugsch connects the name
Tehuti (Thoth) with the old Egyptian word tehu, "ibis,"
and he believes that it means the "being who is like an ibis."
The word tex also means "to measure," "to compute," "to
weigh"; and as this god is called "the counter of the heavens
and the stars, and of all that therein is," the connexion of the
name Thoth with tex is evident. Bronze and faïence
figures of the god represent him with the head of an ibis, and
holding an utchat in his hands (see Nos. 481, 490a, and
11,385 in the British Museum). The utchat, or eye of the
sun, has reference to the belief that Thoth brought back each
morning the light of the sun which had been removed during the
night.

3. The palettes of the
Egyptian scribe were rectangular, and were made of wood, stone,
basalt, ivory (see Nos. 5512a, 5513, 5525a, and 12,779, etc., in
the British Museum). They measure from 10 to 17 inches in
length, and from 2 to 3 inches in width. They usually contain
two round cavities to hold red and black ink, and a groove to
hold the reed-pens. The inscriptions on them, which usually have
reference to Thoth, are cut, or written in ink, or inlaid in
colour; the name of the owner of the palette is generally added.
The colours with which the Egyptians wrote were made of
vegetable substances, coloured earths, and preparations of
copper.

4 She is also called
"Devourer of Amenta" (i.e., the underworld), and Shai (see
Lanzone, Dizionario, p. 129). In the British Museum
papyrus No. 9901 she is described as hat en emsuh; pehu-s em
tebt her-ab-set em ma "the fore-part of a crocodile; her
hind-quarters are those of a hippopotamus; her middle part [is
that] of a lion."

{footnote p. 258} The
Devourer usually stands near the balance instead of behind
Thoth; but there is one papyrus quoted by Naville, (Todtenbuch,
Bd. I., Bl. 136) in which she is shown crouching beside the lake
of fire in the infernal regions.

]

{p. 258}

Text:
[Chapter XXXB.] Osiris, the scribe Ani,
saith:[1] "My heart my mother, my heart my mother, my heart my
coming into being! May there be nothing to resist me at [my]
judgment; may there be no opposition to me from the Tchatcha;[2]
may there be no parting of thee from me in the presence of him
who keepeth the scales! Thou art my ka within my body
[which] knitteth[3] and strengtheneth my limbs. Mayest thou come
forth to the place of happiness to which[4] I am advancing. "May
the Shenit[5] not cause my name to stink, and may no lies
be spoken against me in the presence of the god![6] Good is it
for thee to hear."[7] . . . . . . .

Thoth, the righteous
judge of the great company of the gods who are in the presence
of the god Osiris, saith: "Hear ye this judgment. The heart of
Osiris hath in very truth been weighed, and his soul hath stood
as a witness for him; it hath been found true by trial in the
Great Balance. There hath not been found any wickedness in him;
he hath not wasted the offerings in the temples; he hath not
done harm by his deeds; and he uttered no evil reports while he
was upon earth."

The great company of the
gods reply to Thoth dwelling in Khemennu: "That which cometh
forth from thy mouth hath been ordained. Osiris, the scribe

Some copies read, "Thou
art my ka within my body, the god Khnemu (i.e.,
"Moulder"), who uniteth (or formeth) and strengtheneth my
limbs." Khnemu was called "builder of men, maker of the gods,
the father from the beginning; creator of things which are,"
etc.

4 British Museum papyrus
No. 9901 has "place of happiness to which thou goest with me."

5 A class of divine
beings.

6 I.e., "the
great god, lord of Amenta."

7. This sentence appears
to be unfinished; see the Egyptian text, p. 12.]

{p. 259}

Ani, triumphant, is holy
and righteous. He hath not sinned, neither hath he done evil
against us. Let it not be given to the devourer Amemet to
prevail over him. Meat-offerings and entrance into the presence
of the god Osiris shall be granted unto him, together with a
homestead for ever in Sekhet-hetepu, as unto the followers of
Horus."

PLATE IV.

Vignette:
Ani, found just, is led into the presence of Osiris. On the left
the hawk-headed god Horus, the son of Isis, wearing the double
crown of the North and the South, takes Ani by the hand and
leads him forward towards "Osiris, the lord of eternity"
Ausar neb t'etta, who is enthroned on the right within a
shrine in the form of a funereal chest. The god wears the
atef crown with plumes; a menat (see p. 245, note 2)
hangs from the back of his neck; and he holds in his hands the
crook, sceptre, and flail, emblems of sovereignty and dominion.
He is wrapped in bandages ornamented with scale work. The side
of his throne is painted to resemble the doors of the tomb.
Behind him stand Nephthys on his right hand and Isis on his
left. Facing him, and standing on a lotus flower, are the four
"children of Horus (or Osiris)," or gods of the cardinal
points. The first, Mestha, has the head of a man; the second,
Hapi, the head of an ape; the third, Tuamautef, the head of a
jackal; and the fourth, Qebhsennuf, the head of a hawk.
Suspended near the lotus is an object which is usually called a
panther's skin,[1] but is more probably a bullock's hide.

The roof of the shrine
is supported on pillars with lotus capitals, and is surmounted
by a figure of Horus-Sept or Horus-Seker and rows of uræi.

In the centre Ani kneels
before the god upon a reed mat, raising his right hand in
adoration, and holding in his left hand the kherp
sceptre. He wears a whitened wig surmounted by a "cone," the
signification of which is unknown. Round his neck is a deep
collar of precious stones. Near him stands a table of offerings
of meat, fruit, flowers, etc., and in the compartments above are
a number of vessels for wine, beer, oil, wax, etc., together
with bread, cakes, ducks, a wreath, and single flowers.

[1. On the bullock's hide, in which the deceased, or the
person who represented him, was supposed to wrap himself, see
Virey, Tombeau de Rekhmara, p. 50, and plate 26, lower
register.]

{p. 260}

Appendix:
The shrine is in some instances represented in the shape of a
pylon, the cornice of which is ornamented either with uræi, or
with the disk of the sun and feathers, emblematic of Maat. It
usually rests upon a base made in the shape of a cubit, The
throne upon which Osiris sits is placed upon reed mats (British
Museum papyrus No. 10,471), or upon the cubit-shaped base, or in
a pool of water, from which springs a lotus flower with buds and
having the four gods of the cardinal points (see British Museum
papyrus No. 9901) standing upon it. In some of the

oldest papyri the body
of Osiris is painted white, and he stands upright. Isis is
described as "great lady, divine mother," and Nephthys as "the
mistress of the underworld." In British Museum papyrus No. 10471
the scene of the presentation of the deceased to Osiris is
unusual and of interest. On the right the scribe Nekht and his
wife Thuau stand with both hands raised in adoration of Osiris.
Behind them, upon a cubit-shaped base, is a house with four
windows in its upper half, and upon the roof two triangular
projections similar to those which admit air into modern houses
in the East. Before the door are a sycamore (?) tree and a palm
tree, with clusters of fruit; on the left is the god Osiris on
his throne, and behind him stands "Maat, mistress of the two
countries, daughter of Ra," above whom are two outstretched
female arms proceeding from a mountain and holding a disk
between the hands. In the centre, between Osiris and the
deceased, is a pool of water with three sycamore (?) trees on
each side, and at each corner a palm tree bearing clusters of
dates; and from it there springs a vine laden with bunches of
grapes.

In British Museum
papyrus No. 10,472 the god seated in the shrine wears the crown
of the god Tanen, and is called "Ptah-Seker-Ausar, within the
hidden place, great god, lord of Ta-sert, king of eternity,
prince of the everlasting."

Text:
Saith Horus, the son of Isis: "I have come unto thee, O Unnefer,
and I have brought the Osiris Ani unto thee. His heart is
[found] righteous coming forth from the balance, and it hath not
sinned against god or goddess. Thoth hath weighed it according
to the decree uttered unto him by the company {p. 261} of the
gods; and it is very true and righteous. Grant him cakes and
ale; and let him enter into the presence of Osiris; and may he
be like unto the followers of Horus for ever."

Behold, Osiris Ani
saith: "O Lord of Amentet (the underworld), I am in thy
presence. There is no sin in me, I have not lied wittingly, nor
have I done aught with a false heart. Grant that I may be like
unto those favoured ones who are round about thee, and that I
may be an Osiris, greatly favoured of the beautiful god and
beloved of the lord of the world, [I] the royal scribe indeed,
who loveth him Ani, triumphant before the god Osiris."

Appendix:
The usual title of this chapter [XXXB.]
is, "Chapter of not allowing the heart of [the deceased] to be
driven away from him in the underworld."[1] it is an address by
the deceased to his own heart, which he calls his ka or
"double" within his body. It should be accompanied by a vignette
of the trial of the heart in which the heart is weighed against
the dead man himself, as in the ancient Nebseni papyrus.

In the Ani papyrus,
however, it will be observed that the heart is being weighed
against the feather of the Law, Maat, a scene which often
accompanies Chapter CXXV.

Interesting variants of
the vignettes of Chapter XXXB. are given
by Naville (Todtenbuch, Bd. I., Bl. 43), where we find
the deceased addressing either his heart placed on a stand, or a
beetle, or a heart to which are attached the antennæ of a
beetle. In certain papyri this chapter is followed by a
rubric:--"[This chapter is] to be said over a scarab[2] of green
stone encircled with smu metal, and [having] a ring of
silver, which is to be placed upon the neck of the dead. This
chapter was found in Khemennu.[3]

[1. ###

2. Chapter XXX

A.
is never found inscribed upon scarabs.

3. I.e.,
Hermopolis Magna, the metropolis of Un, the 15th nome of Upper
Egypt, the city

called ### by the Copts,
and Eshmûnên, ### by the Arabs. It was the abode of the "eight"
(xemennu) great primeval gods, and of Thoth, the scribe
of the gods. (See Meyer and Dümichen, Geschichte des alten
Agyptens, p. 185.)]

{p. 262}

written upon a slab of
steel of the South, in the writing of the god himself, under the
feet of the majesty of the god, in the time of the majesty of
Men-kau-Ra,[1] the king of the North and of the South,
triumphant, by the royal son Heru-tata-f[2] who found it while
he was journeying to inspect the temples."[3]

The scarabs which are
found in the mummies, or lying upon the breast just above the
position of the heart, form an interesting section of every
large Egyptian collection. In the British Museum series every
important type of the funereal scarab is represented. They are
made of green basalt, green granite (Nos. 7894 and 15,497),
white limestone (Nos. 7917, 7927, 15,508), light green marble
(No. 7905), black stone (Nos. 7907, 7909, 7913), blue paste
(Nos. 7904, 14,549), blue glass (No. 22,872), and purple, blue,
or green glazed faïence (Nos. 7868, 7869). They vary in
size from 5 inches to 2 inches in length. On the hard stone
examples the text of the Chapter of the Heart, more or less
complete, is usually cut on the base in outline; but it is
sometimes traced in red ink (No. 7915), or in gold (No. 15,518).
Incuse hieroglyphics are sometimes filled with gold (No. 7881).
The name of the person with whom the scarab was buried usually
precedes the text of the Chapter of the Heart; but in many
instances blank spaces are found left without insertion of the
name--a proof that i, these amulets were bought ready-made. The
base however is often quite plan (Nos. 7965, 7966), or figures
of Osiris, Isis, and Nephthys occupy the place of the usual
inscription (Nos. 15,500, 15,507). The backs of scarabs are
generally quite plain, but we find examples inscribed with
figures of the boat of the Sun Osiris, with flail and crook the
bennu bird, and the u'tat (No. 7883), Ra and
Osiris (No. 15,507), and the bennu bird with the
inscription neteri ab en Ra, "the mighty heart of Ra"
(No. 7878). A finehard, green stone scarab of the Greek or Roman
period has upon the back the figures of four Greek deities (No.
7966). In rare instances, the beetles have a human face (Nos.
7876, 15,516) or head (No. 7999). Carefully made scarabs have
usually a band of gold across and down the back where the wings
join: an example of the late period (No. 7977) has the whole of
the back gilded. The scarab was set in a gold oval ring, at one
end of which was a smaller ring for suspension from the neck or
for attachment to the bandages of the mummy (No. 15,504). The
green glazed faïence scarab of Thothmes III. (No. 18,190)
was suspended by a gold chain from a bronze torque. A thick gold
wire to fit the neck is attached to No. 24,401. The base of the
scarab is sometimes in the form of a heart (Nos. 7917, 7925). A
remarkable example of this variety is No. 7925, in which are

[1. The fifth king of
the IVth dynasty.

2. This prince is said
to have been a very learned man, whose speech was difficult to
be understood (see Wiedemann, Aeg. Geschichte., p. 191).

the emblems of "life,"
"stability," and "protection," engraved on the upper part of the
base. Across the back of this scarab is -- ###;[1] On the right
wing:-- ### and on the left ###[2]. A highly polished, fine
green basalt scarab with human face (No. 7876) is set in a gold
base, upon the face and edges of which are cut part of the
Chapter of the Heart. At a period subsequent to the XXIInd
dynasty inscribed funereal scarabs in marble, paste, etc., were
set in pylon-shaped pectorals made of Egyptian porcelain, glazed
blue, green, or yellow, which were sewed to the mummy bandages
over the heart. On such pectorals the boat of the Sun is either
traced in colours or worked in relief, and the scarab is placed
so as to appear to be carried in the boat; on the left stands
Isis, and on the right Nephthys (Nos. 7857, 7864, 7866).

PLATES V. AND VI.

Vignettes:
The funereal procession to the tomb; running the length of the
two plates. In the centre of Plate V. the mummy of the dead man
is seen lying in a chest or shrine mounted on a boat with
runners, which is drawn by oxen. In the boat, at the head and
foot of the mummy, are two small models of Nephthys and Isis. By
the side kneels Ani's wife Thuthu, lamenting. In front of the
boat is the Sem priest burning incense in a censer,[3]
and pouring out a libation from a vase; he wears his
characteristic dress, a panther's skin. Eight mourners follow.
one of whom has his hair whitened. In the rear a sepulchral ark
or chest[4] surmounted. by a figure of Anubis and ornamented
with emblems of "protection" and "stability," is drawn on a
sledge by four attendants, and is followed by two others. By
their side walk other attendants carrying Ani's palette, boxes,
chair, couch, staff, etc.

In Plate VI. the
procession is continued up to the tomb. In the centre is a

3. For a bronze censer
similar in shape, see No. 5296 a, Fourth Egyptian Room.

4. It is similar in
shape to the chests which held the four jars containing the
mummied intestines of the deceased. For examples of them see
Nos. 8543a, 8543b in the Third Egyptian Room.]

{p. 264}

group of wailing women,
followed by attendants carrying on yokes boxes of flowers, vases
of unguents, etc. In the right centre are a cow with her calf,
chairs of painted wood with flowers upon them, and an attendant
with shaven head, carrying a haunch, newly cut, for the funereal
feast. The group on the right is performing the last rites.
Before the door of the tomb stands the mummy of Ani to receive
the final honours; behind him, embracing him, stands Anubis, the
god of the tomb; and at his feet, in front, kneels Thuthu to
take a last farewell of her husband's body. Before a table of
offerings stand two priests: the Sem priest, who wears a
panther's skin, holding in his right hand a libation vase, and
in his left a censer; and a priest holding in his right hand an
instrument[1] with which he is about to touch the mouth and eyes
of the mummy, and in his left the instrument for "opening the
mouth."[2] Behind or beside them on the ground, in a row, lie
the instruments employed in the ceremony of "opening the
mouth,"[2] etc., the mesxet instrument, the sepulchral
box, the boxes of purification, the bandlet, the libation vases,
the ostrich feather and the instruments called Seb-ur,
Temanu or Tun-tet, and the Pesh-en-kef. The
Kher-heb priest stands behind reading the service of the
dead from a papyrus.

Appendix:
In the papyrus of Hunefer a slab or stele with rounded top is
placed by the door of the tomb (Fig. 1, p. 265). In the upper
part of it the deceased is shown adoring Osiris, and below is
the legend,[3] "Hail, Osiris, the chief of Amenta, the lord of
eternity,

[1. This instrument is
called ### ur hekau, and is made of a sinuous piece of
wood, one end of which is in the form of a ram's head surmounted
by a uræus (Fig. 1).

2. In the Neb-seni
papyrus the "Guardian of the Scale" opens the mouth of the
deceased (Fig. 2).

3. ###.]

{p. 265}

spreading out in
everlastingness, lord of adorations, chief of the company of his
gods; and hail, Anubis [dweller] in the tomb, great god, chief
of the holy dwelling. May they grant that I may go into and come
out from the underworld, that I may follow Osiris in all his
festivals at the beginning of the year, that I may receive
cakes, and that I may go forth into the presence of [Osiris]; I,
the double (ka) of Osiris, the greatly favoured of his
god, Hu-nefer." In the upper register of this section of the
papyrus is the text of the "Chapter of opening the mouth of the
statue of Osiris." The complete scene, including this stele and
vignette, appears in the tomb of Pe-ta-Amen-Apt. In the vignette
of the first chapter of the Book of the Dead in the papyrus of
Neb-qet[1] the soul of the deceased is represented descending
the steps of the tomb to carry food to its mummy in the
underground chamber (Fig. 2).

The ceremonies[2] which
took place at the door of the tomb in an Egyptian funeral are of
considerable interest. The priest called Kher-heb,
holding the Sem priest by the arm, gives directions for
the slaughter of "a bull of the South." The slaughterer,
standing on the bull, cuts off a fore-leg (Fig. 3) and takes out
the heart. A woman, called the Tcherauur, who personifies
Isis, then whispers in the deceased's ear, "Behold, thy lips are
set in order for thee, so that thy mouth may be opened." Next,
an antelope[3] and a duck[4]

[1. Devéria and Pierret,
Papyrus Funéraire de Neb-set, plate 3.

2. The following
description of them is based upon the chapters on this subject
in Dümichen, Der Grabpalast des Patuamenap, Abth. ii I,
plates x ff., pp. 3 ff.

3. ### ari.

4. ### smennu.]

{p. 266}

are brought by order of
the Kher-heb, and their heads are cut off.[1] The
Kher-heb then addresses the Sem priest: "I have
seized them for thee, I have brought unto thee thine enemies.
His hands bring his head [as] his gift. I have slain them for
thee, O Tmu; let not his enemies rise up against this god." The
slaughterer then presents the thigh to the Kher-heb, and
the heart to an official whose title was Smer, and all
three then "place the thigh and the heart upon the ground before
this god" (i.e., Osiris). The Kher-heb then says
to the deceased, represented by his mummy or statue: I have
brought unto thee the thigh (Fig. 4) as the Eye of Horus. I have
brought unto thee the heart; let there be no rising up against
this god. I have

brought unto thee the
antelope, his head is cut off; I have brought unto thee the
duck, his head is cut off." Here the sacrifice ends.

The next part of the
ceremony, i.e., "the opening of the mouth and eyes," is
performed by the Sem priest, who addresses the deceased:
"I have come to embrace thee, I am thy son Horus, I have pressed
thy mouth; I am thy son, I love thee. His mother beats her
breast and weeps for him, and those who are in chains with him (i.e.,
Isis and Nephthys) beat their breasts. Thy mouth was closed, but
I have set in order for

[1. The slaughter of the antelope and duck typified the
destruction of the enemies of the deceased; for, when Horus
destroyed the enemies of his father Osiris, "he cut off their
heads [which took] the form of ducks in the sky, making them to
fall headlong to the ground in the form of antelopes, and into
the water in the form of fishes," For the text, see
Schiaparelli,. Il Libro dei Funerali degli Antichi Egiziani
(in Atti della R. Accademia dei Lincei; Rome, 1883 and
1890), p. 94; Naville, Todtenbuch, chap. 134.]

{p. 267}

"thee thy mouth[1] and
thy teeth." The Kher-heb next calls on the Sem
priest four times: "O Sem, take the Seb-ur[2]
(Fig. 5) and open the mouth and the eyes"; and while the Sem
priest is performing the ceremony the Kher-heb continues:
"Thy mouth was closed, but I have set in order for thee thy
mouth and thy teeth. I open for thee thy mouth, I open for thee
thy two eyes. I have opened for thee thy mouth with the
instrument of Anubis. I have opened thy mouth with the
instrument of Anubis, with the iron tool with which the mouths
of the gods were opened. Horus, open the mouth, Horus, open the
mouth. Horus hath opened the mouth of the dead, as he whilom
opened the mouth of Osiris, with the iron which came forth from
Set, with the iron tool (Fig. 6) with which he opened the mouths
of the gods. He hath opened thy mouth with it. The dead shall
walk and shall speak, and his body shall [be] with the great
company of the gods in the Great House of the Aged one in Annu,
and he shall receive there the ureret crown from Horus,
the lord of mankind." The Kher-heb next says: "Let the
Ami-Khent priest (Fig. 7) stand behind him (i.e., the
deceased), and say, 'My father, my father,' four times." The
eldest son of the deceased then stands behind the deceased, and
in his

name the Kher-heb
says: "His mother beateth her breast and weepeth for him, and
those who are in chains with him also beat their breasts."
Another priest, called Am-Khent-Heru, takes up the same
position and says: "Isis goeth unto Horus, who embraceth his
father." A priestly official belonging to the mesenti
class then goes behind the deceased, and the Sem, Smer
and Kher-heb priests stand in front, and the Sem
priest and the Kher-heb, personifying Horus and Sut,
respectively cry: "I am Horus, I am Sut; I will not let thee
illumine the head of my father." The Sem priest then
leaves the Ka-chapel and returns, leading in the
Se-mer-f, i.e., "the son who loveth him"; whereupon
the Kher-heb says: "O Sem, let the Se-mer-f come
into the tomb in order that he may see the god." The Sem
priest holding him by the arm then leads forward the Se-mer-f,
who addresses the deceased: "I have come, I have brought

unto thee thy son who
loveth thee; he shall open for thee thy mouth and thine eyes."
(Fig. 8). A tomb-official, Am-as, then takes up his
position behind the deceased, and the Se-mer-f and the
Kher-heb stand in front; the Kher-heb repeating four
times: "The Se-mer-f openeth the mouth and the two eyes
of the deceased, first with a needle of iron, then with a rod of
smu metal"; the Am-as addressing the deceased:
"Behold the Se-mer-f"; and the Kher-heb saying, in
the name of the Se-mer-f: "I have pressed for thee thy
mouth, even as thy father pressed it in the name of Seker. Hail,
Horus hath pressed thy mouth for thee, he hath opened thine eyes
for thee; Horus hath opened thy mouth for thee, he hath opened
for thee thine eyes; they are firmly stablished. Thy mouth was
closed; I have ordered thy mouth and thy teeth for thee in their
true order. Thou hast [again] opened thy mouth; Horus hath
opened thy mouth. I have stablished thy mouth firmly. Horus hath
opened for thee thy mouth, Horus hath opened for thee thy two
eyes." The Kher-heb then speaks on behalf of the Sem
priest: "Thy mouth was closed up. I have ordered aright for thee
thy mouth and thy teeth. Thy mouth is firmly stablished. Thy
mouth was tightly closed. His mouth is firmly stablished, and
[his] two eyes are firmly stablished." The Sem priest
next presents to the deceased (Fig. 9) a cone-shaped
offering,[2] and at the same time the Kher-heb says:
"Open the mouth and the two eyes, open the mouth and the two
eyes. Thou hadst tightly closed thy mouth, thou hast [again]
opened thy two eyes." Then the Kher-heb says, on behalf
of the Smer (Fig. 10) priest who stands behind the
deceased:

"One cometh unto thee
for thy purification." Next the Se-mer-f comes forward
with four boxes (Fig. 11) in his hands, and the Kher-heb
says: "O se-mer-f, take the four boxes of purification,
press the mouth and the two eyes, and open the mouth and the two
eyes with each of them four times, and say, 'Thy mouth and thy
two eyes are firmly stablished, and they are restored aright,'
and say also, 'I have firmly pressed thy mouth, I have opened
thy mouth, I have opened thy two eyes by means of the four boxes
of purification."' The Sem priest then approaches

[1. ### t'ettef.

2. A large collection of
such offerings is exhibited in the Third Egyptian Room.]

{p. 269}

the deceased (Fig. 12)
with the instrument ###[1], and the Kher-heb at the same
time says: "O Sem priest, lay the pesh-en-kef upon
his mouth, and say, 'I have stablished for thee thy two
jaw-bones in thy face which was divided into two parts.'" The
Sem priest next makes an offering of grapes (Fig. 13), the
Kher-heb saying: "O Sem priest, place the grapes
upon his mouth and say, 'He bringeth to thee the eye of Horus,
he graspeth it; do thou also grasp it.'" After an ostrich
feather has been offered (Fig. 14) by the Sem priest, and
a number of the ceremonies described above have been repeated,
and other animals slaughtered, the Kher-heb addresses the
Sem priest, and says: "Take the instrument Tun-tet[2]
(thrice) and open the mouth and the eyes" (four times). He then
continues: "O Sem priest, take the iron instrument of
Anubis, Tun-tet (thrice). Open the mouth and the two eyes
(four times), and say, 'I open for thee thy mouth with the iron
instrument of Anubis with which he opened the mouths of the
gods. Horus openeth the mouth, Horus openeth the mouth,

Horus openeth the mouth
with the iron which cometh forth from Set, wherewith he hath
opened the mouth of Osiris. With the iron tool (meskhet)
wherewith he opened the mouths of the gods doth he open the
mouth. He [the deceased] shall go in and he shall speak [again],
and his body shall dwell with the company of the great gods in
Annu, wherein he hath received the ureret crown from
Horus, lord of men. Hail, Horus openeth thy mouth and thy two
eyes with the instrument Seb-ur or Teman,[3] with
the instrument Tun-tet of the Opener of the Roads (i.e.,
Anubis) wherewith he opened the mouth of all the gods of the
North. Horus the Great[4] cometh to embrace thee. I, thy son who
loveth thee, have opened thy mouth and thy two eyes. His mother
beateth her breast in grief while she embraceth him, and the two
sisters (i.e., Isis and Nephthys), who are one, strike
themselves in grief. All the gods open thy mouth according to
the book of the service."' The Kher-heb next instructs
the Sem priest to clothe the mummy or statue of the
deceased with the nemes

band or fillet (Fig.
15), and to say: "Lo! the nemes fillet, the nemes
fillet, which cometh as the light, which cometh as the light; it
cometh as the eye of Horus, the brilliant; it cometh forth from
Nekheb. The gods were bound therewith; bound round is thy face
with it in its name of Hetch (i.e., light, or
brilliance), coming forth from Nekheb. "All that could do harm
to thee upon earth is destroyed." The Sem priest, holding
a vase of ointment in his left hand, and smearing the mouth with
his fore-finger (Fig. 16), says: "I have anointed thy face with
ointment, I have anointed thine eyes. I have painted thine eye
with uatch and with mestchem. May no ill-luck
happen through the dethronement of his two eyes in his body,
even as no evil fortune came to Horus through the overthrow of
his eye in his body. Thy two eyes are decked therewith in its
name of Uatch, which maketh thee to give forth fragrance,
in its name of "Sweet-smelling." A number of scented unguents
and perfumes are brought forward, and at the presentation of
each a short sentence is recited by the Kher-heb having
reference to the final triumph of the deceased in the underworld
and to the help which the great gods will render to him.

Text:
[Chapter I.][2] (1) HERE BEGIN THE CHAPTERS OF COMING FORTH BY
DAY,[3] AND OF THE SONGS OF PRAISE[4] AND (2) GLORIFYING,[4] AND
OF COMING FORTH FROM AND GOING INTO THE GLORIOUS NETER-KHERT IN
THE BEAUTIFUL

4. For other examples of
the use of the words settes and sexu, see Brugsch,
Wörterbuch, pp. 133, 1165.]

{p. 271}

AMENTA; TO BE SAID ON
(3) THE DAY OF THE BURIAL: GOING IN AFTER COMING FORTH. Osiris
Ani, (4) Osiris, the scribe Ani, saith: "Homage to thee, O bull
of Amenta, Thoth the (5) king of eternity is with me. I am the
great god in[1] the boat of the Sun; I have (6) fought for thee.
I am one of the gods, those holy princes[2] who make Osiris (7)
to be victorious over his enemies on the day of weighing of
words.[3] (8) I am thy mediator, O Osiris. I am [one] of the
gods (9) born of Nut, those who slay the foes of Osiris (10) and
hold for him in bondage the fiend Sebau. I am thy mediator, O
Horus. (11) I have fought for thee, I have put to flight the
enemy for thy name's sake. I am Thoth, who have made (12) Osiris
victorious over his enemies on the day of weighing of words in
the (13) great House of the mighty Ancient One in Annu.[4] I am
Tetteti,[5] the son of Tetteti; I was (14) conceived in Tattu, I
was born in (15) Tattu.[6] I am with those who weep and with the
women who bewail (16) Osiris in the double land (?) of
Rechtet;[7] and I make Osiris to be victorious over his enemies.
(17) Ra commanded Thoth to make Osiris victorious over his
enemies; and that which was (18) bidden for me Thoth did. I am
with Horus on the day of the clothing of (19) Teshtesh[9] and of
the opening of the storehouses of water for the purification of
the god whose heart moveth not, and (20) of the unbolting of the
door of concealed things in Re-stau.[10] I am with Horus who
(21) guardeth the left shoulder of Osiris in

10. I.e., "the
door of the passages of the tomb." A picture of Re-stau ### is
given on Plate VIII.]

{p. 272}

Sekhem,[1] and I (22) go
into and come out from the divine flames[2] on the day of the
destruction (23) of the fiends in Sekhem. I am with Horus on the
day of the (24) festivals of Osiris, making the offerings on the
sixth day of the festival,[3] [and on] the Tenat[4] festival in
(25) Annu. I am a priest in Tattu, I Rere (?) in "the temple of
Osiris,[6] [on the day of] casting Up (26) the earth.[7] I see
the things which are concealed in Re-stau. (27) I read from the
book of the festival of the Soul [which is] in Tattu.[8] I am
the Sem[9] priest (28), and I perform his course. I am
the great chief of the work [10] on the day of the placing of
the hennu

[1. Sekhem is the
metropolis of ### or ### Khens, the Greek Letopolites,
the 2nd nome of Lower Egypt; it is the ###, or ### of the Coptic
writers, and was situated about twenty-five miles north of
Memphis. According to a text at Edfu, the neck of Osiris, ###
maxaq, was preserved there. The god Horus, under the form of
a lion, was worshipped at Sekhem. See Brugsch, Aeg.
Zeitschrift, 1879, pp. 33-36; Brugsch, Dict. Géog.,
p. 738; and De Rougé, Géographie Ancienne, p. 8.

3. I.e., the day
of the festival of Osiris who is called "Lord of the Festival of
the Sixth Day." A list of the festivals of the month is given by
Brugsch, Matériaux pour servir à la reconstruction du
Calendrier; Leipzig, 1864, plate iv.

4. I.e., the
festival on the 7th day of the month. See Brugsch, op. cit.,
plate iv.

5. Var. ### Tatau.

6. The reading of the
text is not usual. British Museum papyrus No. 9901 has, after
Tattu, ### and according to this text we should read, "I am
a priest in Tattu, exalting him that is upon the steps (Pierret,
"degrés de l'initiation"); I am a prophet in Abtu on the day of
casting up the earth."

7. According to Devéria
(Aeg. Zeitschrift, 1870, p. 61), "casting up the earth"
means the day of digging the grave.

8 Var. ### "The Ram,
lord of Tattu," i.e., Osiris.

9 Or setem ###, a
priest of Ptah at Memphis.

10 ### ur xerp ab
(or hem), the name of the chief priest of Ptah at Memphis
(see Brugsch, Wörterbuch, Supp., p. 392; and Brugsch,
Aegytologie, p. 218). The position of this official is
described by Maspero, Un Manuel de Hiérarchie Étgyptienne,
p. 53. The title was in use in the earliest times (see De Rougé,
Six Premières Dynasties, pp. 110, 111).]

{p. 273}

boat of Seker (29) upon
its sledge.[1] I have grasped the spade[2] (30) on the day of
digging the ground in Suten-henen.[3] O ye who make (31)
perfected souls to enter into the Hall of Osiris, may ye cause
the perfected soul of Osiris, the scribe (32) Ani, victorious
[in the Hall of Double Truth], to enter with you into the house
of Osiris. May he hear as ye hear; may he (33) see as ye see;
may he stand as ye stand; may he sit as (34) ye sit![4]

"O ye who give bread and
ale to perfected souls in the Hall of (35) Osiris, give ye bread
and ale at the two seasons to the soul of Osiris Ani, who is
(36) victorious before all the gods of Abtu, and who is
victorious with you.

"(37) O ye who open the
way and lay open the paths to perfected souls in the Hall of
(38) Osiris, open ye the way and lay open the paths (39) to the
soul of Osiris, the scribe and steward of all the divine
offerings, Ani (40) [who is triumphant] with you. May he enter
in with a bold heart and may he come forth in peace from the
house of Osiris. May he not (41) be rejected, may he not be
turned back, may he enter in [as he] pleaseth, may he come forth
[as he] (42) desireth, and may he be victorious. May his bidding
be done in the house of Osiris; may he (43) walk, and may he
speak with you, and may he be a glorified soul along with
you.[5] He hath not been found wanting (44) there,[6] and the
Balance is rid of [his] trial."[6]

Appendix:
After the First Chapter M. Naville has printed in his
Todtenbuch the text of a composition which also refers to
the funeral, and which he has designated Chapter 1B.
It is entitled "Chapter of making the

[1. The day of the
festival of Seker was celebrated in the various sanctuaries of
Egypt at dawn, "at the moment when the sun casts its golden rays
upon the earth." The hennu boat was drawn round the
sanctuary (see Lanzone, Dizionario, pp. 1117-1119.). The
Serapeum was called Pa-hennu.

2. M. Pierret renders,
"Je reçois l'office de laboureur," but the variants given by M.
Naville show that some digging instrument is intended.

3 I.e.,
Het-suten-henen, the Heracleopolis Magna of the Greeks, the
### of the Copts, and ### of the Arabs. See Brugsch, Dict.
Géog., p. 601.

4. British Museum
papyrus No. 9901 adds, "in the Temple of Osiris."

5. I.e., in the
Hall of Double Truth.

6. For a translation of
the remainder of the chapter according to the Saïtic recension,
see Pierret, Le Livre des Morts, pp. 7, 8.]

{p. 274}

mummy to go into the
underworld on the day of the funeral." The text is, however,
mutilated in places; and the following version has been made by
the help of the two copies of the text published by Pleyte,
Chapitres Supplémentaires au Livre des Morts, p. 182 ff.;
and by Birch, Proc. Soc. Bibl. Arch., 1885, p. 84 f.

[Chapter IB.]
" Homage to thee,[1] O thou who livest in Set-Sert of Amenta.
Osiris the scribe Nekht-Amen, triumphant, knoweth thy name.
Deliver thou him from the worms which are in Re-stau, and which
feed upon the bodies of men and drink their blood. Osiris, the
favoured one of his divine city, the royal scribe Nekht-Amen,
triumphant, is known unto you [ye worms] and he knoweth your
names. This is the first bidding of Osiris, the Lord of All, who
hath completed all his hidden works: 'Give thou breath [unto
them] who fear those who are in the Bight of the Stream of
Amenta.' He hath ordered the plans of . . . . . . . . . . . His
throne is placed within the darkness, and there is given unto
him glory in Re-stau. O god of light, come thou down unto me and
swallow up the worms which are in Amenta, The great god who
dwelleth within Tattu, whom he seeth not, heareth his prayers.
They who are in affliction fear him [the god] who cometh forth
with the sentence at the sacred block. Osiris, the royal scribe
Nekht-Amen, cometh with the decree of the Lord of All, and Horus
hath taken possession of his throne for him. He cometh with
tidings; [may he enter in] according to his word and may he see
Annu. The nobles have stood up on the ground before him, and the
scribes magnify him. The princes bind his swathings, and make
festivals for him in Annu. For him hath heaven been led captive;
he hath seized the inheritance of the earth in his grasp.
Neither heaven nor earth can be taken away from him, for,
behold, he is Ra, the first-born of the gods. His mother
suckleth him, she giveth her breast from the sky."

[Rubric.] The
words of this chapter are to be said after [the deceased] is
laid to rest in Amenta, etc.

Text: [Chapter XXII.][2]
(1) CHAPTER OF GIVING A MOUTH (2) TO OSIRIS ANI, THE SCRIBE AND
TELLER OF THE HOLY OFFERINGS OF ALL THE GODS. MAY HE BE
VICTORIOUS IN NETER-KHERT! (3) "I rise out of the egg in the
hidden land. May my mouth be given (4) unto me that I may speak
with it before the great god, the lord of the underworld. (5)
May my hand and my arm not be forced back by the holy (6)
ministers of any god. I am Osiris, the lord of the mouth of the
tomb; and Osiris, the victorious scribe Ani, hath a portion 3
with him (7) who is upon the

[1. The god addressed is
Anubis, who in the vignette is shown standing by the bier.

2 The Nebseni papyrus
here has a vignette in which the "Guardian of the Balance" is
shown touching the mouth of the deceased. In other instances the
deceased touches his own mouth.

3 The Nebseni papyrus
has: "Osiris, lord of Re-stau, is the being who is on the top of
the steps," The Ani papyrus incorrectly reads "his top."]

{p. 275}

top of the steps.
According to the desire of my heart, I have come from the Pool
of Fire,[1] and I have quenched it. (8) Homage to thee,[2] O
thou lord of brightness, thou who art at the head[3] of the
Great House, and who dwellest in night (9) and in thick
darkness; I have come unto thee. I am glorious, I am pure; my
arms (10) support thee. Thy portion shall be with those who have
gone before. O grant unto me my mouth that I may speak (11)
therewith; and that I may follow my heart when it passeth
through the fire and darkness."[4]

[Rubric of Chapter
LXXII.] (I). If this writing be (2) known [by the deceased] upon
earth, and this chapter be done into writing upon [his] coffin,
he shall come forth by (3) day in all the forms of existence
which he desireth, and he shall enter into [his] place and shall
not be rejected. (4) Bread and ale and meat shall be given unto
Osiris, the scribe Ani, upon the altar of Osiris. He shall (5)
enter into the Fields of Aaru in peace, to learn the bidding of
him who dwelleth in Tattu; (6) there shall wheat and barley be
given unto him; there shall he flourish as he did upon (7)
earth; and he shall do whatsoever pleaseth him, even as [do] the
gods who are in the underworld, (8) for everlasting millions of
ages, world without end.

Appendix: The text of
Chapter LXXII. does not occur in the Papyrus of Ani. It is given
by M. Naville (see Todtenbuch, I., Bl. 84) from, a
papyrus in the Louvre. In the vignettes which accompany it, the
deceased is represented as adoring three gods, who are either
standing in a shrine or are seated upon it. In other instances,
the deceased stands by a sepulchral chest or outside a pylon
with hands raised in adoration. The following is a translation
of the Louvre text:--

(1) CHAPTER OF COMING
FORTH BY DAY AND OF PASSING THROUGH THE AMMAHET. (2) "Homage to
you, O ye lords of kas, ye lords of right and truth,
infallible, who shall endure for ever and shall exist through
countless ages, grant that (3) 1 may enter into your [presence].
I, even I, am pure and holy, and I have gotten power over the
spells which are mine. judgment (4) hath been passed

2 The following lines of
text form the XXIst chapter of the Saïte recension of the Book
of the Dead. See Lepsius, Todtenbuch, plate xiv.; and
Pierret, Le Livre des Morts, p. 91.

3 Compare ###.

4 The chapter which
Lepsius has numbered XXIII., as being most closely connected
with the XXIInd chapter, and which refers to the opening of the
mouth of the deceased, follows on Plate XV.]

{p. 276}

upon me in my glorified
form. Deliver ye me from the crocodile which is in the place of
the lords of right and truth. Grant ye unto me (5) my mouth that
I may speak therewith. May offerings be made unto me in your
presence, for I know you and I know your names, and I know (6)
the name of the great god. Grant ye abundance of food for his
nostrils. The god Rekem passeth through the western horizon of
heaven. He (7) travelleth on, and I travel on he goeth forth,
and I go forth. Let me not be destroyed in the place Mesqet let
not the Fiend get the mastery over me; let me not be driven back
from your gates; (8) let not your doors be shut against me; for
I have [eaten] bread in Pe and I have drunken ale in Tepu. If my
arms be fettered in the (9) holy habitation, may my father Tmu
stablish for me my mansion in the place above [this] earth where
there are wheat and barley in abundance which cannot be told.
May feasts be made for me there, for my soul and for my (10)
body. Grant me even offerings of the dead, bread, and ale, and
wine, oxen, and ducks, linen bandages and incense, wax, and all
the good and fair and pure things whereby the gods do live. May
I rise again in all the forms which (11) I desire without fail
and for ever. May I sail up and down through the fields of Aaru;
may I come thither in peace; for I am the double Lion-god."

PLATES VII.-X.

Vignette:
The vignette of these plates, forming one composition, runs
along the top of the text. The subjects are:-

Plate VII. i. Ani and
his wife in the seh hall;[1] he is moving a piece on a
draught-board [2] (to illustrate lines 3 and 4 of the text).

2. The souls of Ani and
his wife standing upon a pylon-shaped building. The
hieroglyphics by the side of Ani's soul read ba en Ausar,
"the soul of Osiris."

[1. In the papyrus of Hunefer the first scene in this
vignette is composed of Amenta, and the signs ### and ###,
emblematic of food and drink. On each side is a figure of the
deceased, but that on the left faces to the left and that on the
right faces to the right. (1) Compare also the variant from the
papyrus of Mut-em-uaa. (2)

2. See page 281, note i.]

{p. 277}

3. A table of offerings,
upon which are laid a libation vase, plants, and lotus
flowers[1].

4. Two lions seated back
to back and supporting the horizon, over which extends the sky.
The lion on the right is called Sef, i.e.,
"Yesterday," and that on the left Tuau, i.e.,
"Tomorrow" (to illustrate lines 13-16).

5. The bennu
bird,[2] and a table of offerings (to illustrate lines 26-30).

6. The mummy of Ani
lying on a bier within a funereal shrine; the head and foot are
Nephthys and Isis in the form of hawks. Beneath the bier are
vases painted to imitate variegated marble or glass,[3] a
funereal box, Ani's palette, etc.[4]

Plate VIII. I.[5] The
god Heh "Millions of years," wearing the emblem of "years" (
upon his head, and holding a similar object in his right hand;
he is

[1. In many papyri a
figure of the deceased, kneeling in adoration before the lions
supporting the horizon, takes the place of the table of
offerings. Here the artist probably intended to represent the
souls of Ani and his wife making these offerings to the
lion-gods.

2 The name of the
sanctuary in which the bennu bird was worshipped was
Het-bennu. Greek writers called this bird the phoenix, and the
Egyptians considered it as a symbol of Osiris. In a text quoted
by Brugsch (Wörterbuch, p. 397), it is said to have
created itself. The bennu was also worshipped at
Diospolis Parva in Upper Egypt; and it was asserted that the
thigh of Osiris was preserved in one of its sanctuaries, and his
phallus in another.

3 For examples of such
vases see Nos. 4875, 4879, 4887, 9529, in the Fourth Egyptian
Room.

4 In many papyri the
soul of the deceased in the form of a human-headed bird is seen
hovering over the dead body. (Fig. 1.)

6 The papyrus of Ani
omits the two uræi which are referred to in lines 33-36.
According to the papyrus of Hunefer (British Museum papyrus No.
9901) they represent the North and the South. (Fig. 2.)

]

{p. 278}

kneeling and extends his
left hand over a pool (?) in which is an eye (to illustrate line
46).

2. The god Uatch-ura,
"Great Green Water," with each hand extended over a pool; that
under his right hand is called She en hesmen, "Pool of
Natron," and that under his left hand She en Maaat, "Pool
of Nitre or Salt" (to illustrate lines 47-50).

3. A pylon with doors,
called Re-stau, "Gate of the funereal passages" (to
illustrate lines 56-58).

4. The utchat
facing to the left above a pylon (to illustrate line 73).

5. The cow (Fig. 1)
Mehurt maat Ra, "Mehurt, the eye of Ra," with a flail and
having on her head a disk and horns and round her neck the
collar and menat (to illustrate lines 75-79).[1]

6. A funereal chest from
which emerge the head of Ra, and his two arms and hands, each
holding the emblem of life. The chest, which is called aat
Abtu, "the district of Abydos," or the "burial place of the
East," has upon its side figures of the four children of

[1. In the papyrus of Hunefer (British Museum papyrus No.
9902) the god Thoth is represented offering the utchat to
the Mehurt cow. (Fig. 2.)

]

{p. 279]

Horus who protect the
intestines of Osiris or the deceased. On the right stand
Tuamautef and Qebhsennuf, and on the left Mestha and Hapi (to
illustrate lines 82, 83).

Plate IX. 1. Figures of
three gods who, together with Mestha, Hapi, Tuamautef, and
Qebhsennuf, are the "seven shining ones" referred to, in line
99. Their names are: Maa-atef-f, Kheri-beq-f, and
Heru-khent-maati.

5. The god Tmu, seated
within the Sun-disk in the boat of the setting sun, facing a
table of offerings.

6. The god Rehu, in the
form of a lion (to illustrate line 133).

7. The serpent Uatchit,
the lady of flame, a symbol of the eye of Ra, coiled round a
lotus flower. Above is the emblem of fire.

Text: [Chapter XVII.]
(1.) HERE BEGIN THE PRAISES AND GLORIFYINGS[2] OF COMING OUT
FROM AND GOING INTO (2) THE GLORIOUS NETER-KHERT IN THE
BEAUTIFUL AMENTA, OF COMING OUT BY DAY[3] IN ALL THE FORMS OF
EXISTENCE WHICH

[1. Compare the
following variant from a papyrus in Dublin. In the papyrus of
Hunefer, before the scene of the Cat cutting off Apepi's head,
is one in which the deceased is represented kneeling in
adoration before five ram-headed gods, whose names are Ra, Shu,
Tefnut, Seb and Ba-[neb]-Tattu.

3. Some copies read, "to
be with the followers of Osiris, and to feed upon the food of
Un-nefer, to come forth by day"; and others, "may I drink water
at the sources of the streams, and be among the followers of
Un-nefer; may I see the disk every morning." For the texts, see
Naville, Todtenbuch, Bd. II., Bl. 29.]

{p. 281}

PLEASE HIM (i.e.,
THE DECEASED), OF PLAYING AT DRAUGHTS' AND SITTING IN THE (3)
SEH HALL, AND OF COMING FORTH AS A LIVING SOUL. Behold Osiris,
the scribe Ani, after (4) he hath come to his haven [of rest].
That which hath been done upon earth [by Ani] being blessed, all
(5) the words of the god Tmu come to pass. "I am the god Tmu in
[my] rising;[2] I am the only One. I came into existence in Nu.
(6) I am Ra who rose in the beginning. [He hath ruled that which
he made.][3]"

(7) Who then is this? It
is Ra who rose for the first time in the city of (8)
Suten-henen[4] [crowned][5] as a king in [his] rising.[6] The
pillars of Shu[7] were not as yet created, when he was upon the
(9) high place of him who is in Khemennu.[8]

"I am the great god who
gave birth to himself, even Nu, (10) [who] created his name
Paut Neteru[9] as god."

Who then (11) is this?
It is Ra, the creator of the name[s] of his limbs, which came
into being (12) in the form of the gods in the train of Ra.

"I am he who is not
driven back among the gods."

[1. For accounts of the
way in which draughts were played by the Egyptians, see Birch,
in Revue Archéologique, 1864, p. 56 ff.; Birch, in
Aeg. Zeitschrift, 1866, p. 97; Birch, in Trans. Boy. Son
Literature, New Series, vol. ix., p. 256; and Falkner,
Oriental Games, London, 1892. The draught-board of the
ancient Egyptians is often a rectangular wooden box, the top
divided into squares, containing a drawer in which the men are
kept (British Museum, No. 21,576). Draught-boards were also made
of blue glazed faïence, and bone or ivory (British
Museum, No. 21,577). The draughtsmen n are of wood, bone, ivory,
glazed faïence, or stone, and have at times the heads of
lions 1) (British Museum, Nos. 13,417, 21,580, 21,581); jackals
(British Museum, Nos. 604b, 24,660-66); and of the god
Bes (British Museum, Nos. 6413c, 24,667-75). No. 6414a
is inscribed with the prenomen of Necho II.

7. Shu was the son of Ra
and Hathor and the twin-brother of Tefnut. He typified the
sunlight, and separated the earth from the sky, which he
established and supported. For a drawing of Shu and his four
supports, see Lanzone, Dizionario, tav. 385.

8. See Brugsch, Dict.
Géog., p. 749.

9. I.e., "
substance of the gods."]

{p. 282}

(13) Who then is this?
It is Tmu in his disk, or (as others say), It is Ra in (14) his
rising in the eastern horizon of heaven.

"I am Yesterday; I know
(15) Tomorrow."

Who then is this?
Yesterday is Osiris, and (16) Tomorrow is Ra, on the day when he
shall destroy the (17) enemies of Neb-er-tcher, and when he
shall stablish as prince and ruler (18) his son Horus, or (as
others say), on the day when we commemorate the festival (19) of
the meeting of the dead Osiris with his father Ra, and when the
battle of the (20) gods was fought in which Osiris, lord of
Amentet, was the leader.

What then is this? (21)
It is Amentet, [that is to say] the creation of the souls of the
gods when Osiris was leader in Set-Amentet; or (22) (as others
say), Amentet is that which Ra hath given unto me; when any god
cometh, he doth arise and (23) doeth battle for it.

"I know the god who
dwelleth therein."

(24) Who then is this?
It is Osiris," or (as others say), Ra is his name, even Ra (25)
the self-created.

"I am the bennu[1]
bird (26) which is in Annu, and I am the keeper of the volume of
the book of things[2] which are and of things which shall be."

Who (27) then is this?
It is Osiris, or (as others say), It is his dead body, or (as
others say), (28) It is his filth. The things which are are and
the things which shall be are his dead body; or (as others say),
(29) They are eternity and everlastingness. Eternity is the day,
and everlastingness (30) is the night.

"I am the god Amsu[3] in
his coming-forth; may his (31) two plumes be set upon my head."

[1. See above, p. 277,
note 2.

2. Or, "I am he that
presideth over the arrangement (or ordering) of things," etc.
Birch renders it, "The Creator of beings and existences," and
Pierret, "La loi de 1'existence et des êtres." In a hymn Ra is
called neb enti, "lord of things which are," and ari
enti, "maker of things which are," and ari unenet,
"maker of things which shall be." See Grébaut, Hymne à
Ammon-Ra, pp. 5, 16, 27, who, however, believes to mean
inanimate objects; see p. 130.

3. The name of this god
was first read Khem, and then Min, but it has been proved (Aeg.
Zeitschriff, 1877, p. 98, and Trans. Soc. Bibl. Arch.,
Vol. VIII., p. 204, note 2) that the correct {footnote page 283}
reading is Amsu (compare the variants in Naville, Todtenbuch,
Bd. II., Bl. 41). This god was associated with Amen-Ra, and
represented the power of reproduction (see Pierret, Panthéon,
p. 39; and Lanzone, Dizionario, p. 935). The seat of his
worship was Apu, the Panopolis of the Greeks, and the Akhmîm of
Arabic writers. For the forms of the name of the town, see
Brugsch, Dict. Géog., p. 19. Figures of Amsu, in bronze
and faïence, are common, and good examples are Nos. 43,
44, 45, 46, 47a, and 13,520 in the Third Egyptian Room.]

{p. 283}

Who then is this? Amsu
is Horus, the (32) avenger of his father, and his coming-forth
is his birth. The (33) plumes upon his head are Isis and
Nephthys when they go forth to set themselves (34) there, even
as his protectors,[1] and they provide that which (35) his head
lacketh,[2] or (as others say), They are the two exceeding great
uræi which are upon the head of their (36) father Tmu, or (as
others say), His two eyes are the two plumes.

(37) "Osiris Ani, the
scribe of all the holy offerings, riseth up in his place in
triumph; he cometh into (38) his city."[3]

What then is this? It is
the horizon of his father Tmu.

(39) "1 have made an end
of my shortcomings, and I have put away my faults."

What then (40) is this?
It is the cutting off of the corruptible[4] in the body of
Osiris, the scribe Ani, (41) triumphant before all the gods; and
all his faults are driven out.

(42) What then is this?
It is the purification [of Osiris] on the day of his birth.

(43) "I am purified in
my exceeding great double nest[5] which is in Suten henen, (44)
on the day of the offerings of the followers of the great god
who is therein."

(45) What then is this?
"Millions of years" is the name of the one

[1. Or "grandmothers."
Isis was the " greater tcherti," and Nephthys the "lesser
tcherti." On the word, see Brugsch, Wörterbuch, Supp., p.
11335.

2. The chief variant
readings are ###.

3. British Museum
papyrus No. 9900 has, "I rise up in my land, I come into (or
from) mine eye." The papyrus of Kenna at Leyden has the same
reading as that of Ani.

[nest], (46) "Green
Lake"[1] is the name of the other; a pool of natron, and a pool
of nitre (47); or (as others say), "The Traverser of Millions of
Years" is the name of the one, "Great Green Lake" (48) is the
name of the other; or (as others say), " The Begetter of
Millions of Years" is the name of the one, "Green Lake" is (49)
the name of the other. Now as concerning the great god who is in
it, it is Ra himself. (50)

"I pass over the way, I
know the head[2] of the Pool of Maata."[3]

(51) What then is this?
It is Re-stau;[4] that is to say, it is the underworld on the
(52) south of Naarut-f,[5] and it is the northern door[6] of the
tomb.

Now as concerning (53)
She-Maaat,[7] it is Abtu; or (as others say), It is the road by
which his (54) father Tmu travelleth when he goeth to
Sekhet-Aaru,[8] (55) which bringeth forth the food and
nourishment of the gods behind the shrine. (56) Now the Gate of
Sert[9] is the gate of the pillars of Shu, (57) the northern
gate of the underworld; or (as others say), It is the two leaves
of the door through (58) which the god Tmu passeth when he goeth
forth in the eastern horizon of heaven.

(59) "O ye gods who are
in the presence[10] (of Osiris), grant me your arms, for I am
the god (60) who shall come into being among you."

[1. According to Brugsch
(Dict. Géog., p. 179), "Green Lake" is the name of one of
the two sacred lakes of Heracleopolis Magna.

2. Literally "heads."

3. For the locality of
this name in Egypt, see Brugsch, Dict. Géog., p. 248.

4. I.e., " the
door of the passages of the tomb."

5. The chief variants in
Naville are ###.

6. Variants ###.

7. I.e., the
"Pool of Double Truth."

8. After the name
Sekhet-Aaru, British Museum papyrus No. 9900 has "I come forth
to the land of the . . . . . . . I come forth from the gate
Ser." "What then is this?" The papyrus of Ani omits this
passage.

10. A variant has "who
are in his following." See Naville, Todtenbuch, Bd. II.,
Pl. xlix.]

{p. 285}

What then is this? It is
the drops of blood (61) which fell from Ra when he went forth
(62) to cut himself. They sprang into being as the gods Hu and
Sa, who are in the (63) following of Ra and who accompany Tmu
(64) daily and every day.

"I, Osiris, Ani (65) the
scribe, triumphant, have filled up for thee the utchat[1]
after it was darkened (66)[2] on the day of the combat of the
Two Fighters."[3]

What then (67) is this?
It is the day on which Horus fought with (68) Set, who cast
filth in the face of Horus, and when Horus destroyed the (69)
powers of Set. Thoth did this with his own hand.

(70) "I lift the
hair[-cloud][4] when there are storms in the sky."

What then is this? (71)
It is the right eye of Ra, which raged against [Set] when (72)
he sent it forth. Thoth raiseth up the hair[-cloud], and
bringeth the eye (73) alive, and whole, and sound, and without
defect to [its] lord; or (as others say), It is the eye of Ra
when it is sick and when it (74) weepeth for its fellow eye;
then Thoth standeth up to cleanse it.

(75) "I behold Ra who
was born yesterday from the (76) buttocks[5] of the cow
Meh-urt;[6] his strength is my strength, and my strength is his
strength."

What then (77) is this?
It is the water of heaven, or (as others say), (78) It is the
image of the eye of Ra in the morning at his daily birth. (79)
Meh-urt is the eye of Ra. Therefore Osiris, the (80) scribe Ani,
triumphant, [is] a great one among the gods (81) who are in the
train of Horus. The words are] spoken for him that loveth his
lord.[7]

[1. I.e., the eye
of the Sun.

2. Some variants give
"pierced."

3. Rehui was a name
given in the first instance to Horus and Set, but subsequently
it was applied to any two combatants (see the passages quoted by
Brugsch, Wörterbuch, Suppl., p. 734). British Museum
papyrus No. 10,184 (Sallier IV.), states that the battle between
Horus and Set took place on the 26th day of the month of Thoth,
i.e., October (see Chabas, Le Calendrier, p. 28).

4. The scribe has
omitted the words em utchat, "from the eye of the sun."
The word shen is a name for the clouds which cover the
eye of the sun, and which are in appearance like hair. Brugsch
in his Wörterbuch (Suppl.), p. 1193, gives the word as
meaning "tempest."

5. The papyrus has ###.

6. For figures of this
goddess, see Lanzone, Dizionario, plate 131.

7. The meaning of this
passage is doubtful. Birch renders, "one of the gods who belong
to Horus, whose words exceed the wish of his Lord"; and Pierret,
"un de ces dieux qui suivent Horus, et parlent selon la volonté
de leur seigneur."]

{p. 286}

(82) What then is this?
[i.e., who are these gods?] Mestha, Hapi[1] Tuamautef,
and Qebhsennuf.

(83) "Homage to you, O
ye lords of right and truth, and ye holy ones who [stand] behind
Osiris, who utterly do away with (84) sins and crime, and [ye]
who are in the following of the goddess Hetep-se(85)-khus, grant
that I may come unto you. Destroy ye all the faults which (86)
are within me, even as ye did for the seven Shining Ones (87)
who are among the followers of their lord Sepa.[1] (88) Anubis
appointed their place on the day [when was said], 'Come
therefore thither.'"

What then (89) is this?
These lords of right and truth are Thoth and (90) Astes, lord of
Amenta. The holy ones who stand behind Osiris, even Mestha, (91)
Hapi, Tuamautef, and Qebhsennuf, are they who are (92) behind
the Thigh[2] in the northern sky. They who do away with (93)
sins and crime and who are in the following of the goddess
Hetep-se-khus (94) are the god Sebek in the waters. The goddess
Hetep-se-khus is the eye of (95) Ra, or (as others say), It is
the flame which followeth after Osiris to burn up (96) the souls
of his foes. As concerning all the faults which are (97) in
Osiris, the scribe of the holy offerings of all the gods, Ani,
triumphant, [they are all that he hath done against the lords of
eternity][3] since he came forth (98) from his mother's womb. As
concerning (99) the seven Shining Ones, even Mestha, Hapi,
Tuamautef, Qebhsennuf, (100) Maa-atef-f, Kheri-beq-f, and
Horus-Khenti-maa, Anubis appointed (101) them protectors of the
body of Osiris, or (as others say), (102) [set them] behind the
place of purification of Osiris; or (as others say), Those seven
glorious ones are (103) Netcheh-netcheh, Aqet-qet,
An-erta-nef-bes-f-khenti-heh-f,[4] (104) Aq-her-unnut-f,[5]
Tesher-maa-ammi (105) -het-Anes,[6]

[1. British Museum
papyrus No. 10,477 reads ### which agrees with many of the
variants given in Naville, Todtenbuch, Bd. II., P1. liii.
The papyrus of Nebseni agrees with that of Ani; No. 19,471 has
the curious reading, ###.

2. The Egyptian name for
the constellation of the Great Bear. See Brugsch,
Astronomische und Astrologische Inschriften, p. 123.

3. Some such words as
have been omitted. See Naville, Todtenbuch, Bd. IL, Pl.
lv.

4. I.e., "He doth
not give his flame, he dwelleth in the fire."

5. I.e., "He
goeth in at his hour."

6. I.e., "He that
hath two red eyes, the dweller in Het-Anes." According to
Brugsch (Dict. Géog., p. 64), Het-Anes, i.e., the "house
of cloth," was a district belonging to the temple of Suten-henen
or Heracleopolis in Upper Egypt.]

{p. 287}

Ubes-hra-per-em-khet
khet,[l] and Maa (106) -em-qerh-an-nef-em-hru.[2] The chief of
the holy ones (107) who minister in his chamber is Horus, the
avenger of his father. As to the day (108) [upon which was said]
" Come therefore thither," it concerneth the words, "Come (109)
then thither," which Ra spake unto Osiris. Lo, may this be
decreed for me in Amentet.

"I am the soul which
dwelleth in the two (110) tchafi."

What then is this? It is
Osiris [when] he goeth into Tattu (111) and findeth there the
soul of Ra; there the one god (112) embraceth the other, and
souls spring into being within the two tchafi.[3]

["I am the Cat which
fought (?) by the Persea tree hard by in Annu, on the night when
the foes of Neb-er-tcher were destroyed."]

What then is this? The
male cat is Ra himself, and he is called Maau[4] by reason of
the speech of the god Sa [who said] concerning him: "He is like
(maau) unto that which he hath made, and his name became
Maau"; or (as others say), It is Shu who maketh over the
possessions of Seb to Osiris. As to the fight (?) by the Persea
tree hard by, in Annu, it concerneth the children of impotent
revolt when justice is wrought on them for what they have done.
As to [the words] "that night of the battle," they concern the
inroad [of the children of impotent revolt] into the eastern
part of heaven, whereupon there arose a battle in heaven and in
all the earth.

"O thou who art in the
egg (i.e., Ra), who shinest from thy disk and risest in thy
horizon, and dost shine like gold above the sky, like unto whom
there is none among the gods, who sailest over the pillars of
Shu (i.e., the ether), who givest blasts of fire from thy
mouth, [who makest the two lands bright with thy radiance,
deliver] the faithful worshippers from the god whose forms are
hidden, whose eyebrows are like unto the two arms of the balance
on the night of the reckoning of destruction."

[1. I.e.,
"Blazing-face coming forth, going back."

2 I.e., "The one
who seeth by night, and leadeth by day."

3 This reading differs
from that of any other papyrus of this period. After the words,
"spring into being within the two tchafi," the papyrus of
Nebseni has, "It is Horus, the avenger of his father, and
Horus-khenti-en-maa," or (as others say), "'the two souls within
the tchafi' are the soul of Ra [and] the soul of Osiris, [or]
the soul which is in Shu and the soul which is in Tefnut, that
is, the two souls which are in Tattu." It appears that the
scribe of the Ani papyrus has here accidentally omitted a long
section; the text is therefore supplied within brackets from the
Nebseni papyrus, plate xiv., 1. 16 ff.

4. Note the play upon
the words maau, "cat," and maau, "like."]

{p. 288}

Who then is this? It is
An-a-f, the god who bringeth his arm. As concerning [the words]
"that night of the reckoning of destruction," it is the night of
the burning of the damned, and of the overthrow of the wicked at
[the sacred] block, and of the slaughter of souls.

Who then is this? It is
Nemu, the headsman of Osiris; or (as others say), It is Apep
when he riseth up with one head bearing maat (i.e.,
right and truth) [upon it]; or (as others say), It is Horus when
he riseth up with two heads, whereof the one beareth maat
and the other wickedness. He bestoweth wickedness on him that
worketh wickedness, and maat on him that followeth after
righteousness and truth; or (as others say), It is the great
Horus who dwelleth in [Se] khem; or (as others say), It is
Thoth; or (as others say), It is Nefer-Tmu, [or] Sept,[1] who
doth thwart the course of the foes of Neb-er-tcher.

"Deliver me from the
Watchers who bear slaughtering knives, and who have cruel
fingers,[2] and who slay those who are in the following of
Osiris. May they never overcome me, may I never fall under their
knives."

"What then is this? It
is Anubis, and it is Horus in the form of Khent-en-maa; or (as
others say), It is the Divine Rulers who thwart the works of
their [weapons]; it is the chiefs of the sheniu chamber.

"May their knives never
get the mastery over me, may I never fall under their
instruments of cruelty, for I know their names, and I know the
being Matchet[3] Who is among them in the house of Osiris,
shooting rays of light from [his] eye, but he himself is unseen.
He goeth round about heaven robed in the flame of his mouth,
commanding Hapi, but remaining himself unseen. May I be strong
upon earth before Ra, may I come happily into haven in the
presence of Osiris. Let not your offerings be hurtful to me, O
ye who preside over your altars, for I am among those who follow
after Neb-er-tcher according to the writings of Khepera. I fly
as a hawk, I cackle as a goose; I ever slay, even as the serpent
goddess Nehebka."

What then is this? They
who preside at the altars are the similitude of the eye of Ra
and the similitude of the eye of Horus.

"O Ra-Tmu, lord of the
Great House, prince, life, strength and health of all the gods,
deliver thou [me] from the god whose face is like unto that of a
dog, whose brows are as those of a man, and who feedeth upon the
dead, who watcheth

[1. Many papyri read,
"Nefer-Tmu, son of Bast, and the tchatcha."

2. Or instruments of
death.

3. I.e., the
"Oppressor."]

{p. 289}

at the Bight of the
Fiery Lake, and who devoureth the bodies of the dead and
swalloweth hearts, and who shooteth forth filth, but he himself
remaineth unseen."

Who then is this?
"Devourer for millions of years" is his name, and he dwelleth in
the Lake of Unt.[1] As concerning the Fiery Lake, it is that
which is in Anrutf, hard by the Shenit chamber. The
unclean man who would walk thereover doth fall down among the
knives; or (as others say), His name is "Mathes,"[2] and he is
the watcher of the door of Amenta; or (as others say), His name
is "Heri-sep-f."

"Hail, Lord of terror,
chief of the lands of the North and South, lord of the red glow,
who preparest the slaughter-block, and who dost feed upon the
inward parts!"

Who then is this? The
guardian of the Bight of Amenta.

What then is this? It is
the heart of Osiris, which is the devourer of all slaughtered
things. The urerit crown hath been given unto him with
swellings of the heart as lord of Suten-henen.

What then is this? He to
whom hath been given the urerit crown with swellings
of-the heart as lord of Suten-henen is Osiris. He was bidden to
rule among the gods on the day of the union of earth with earth
in the presence of Neb-er-tcher.

What then is this? He
that was bidden to rule among the gods is [Horus] the son of
Isis, who was appointed to rule in the place of his father
Osiris. As to the day of the union of earth with earth, it is
the mingling of earth with earth in the coffin of Osiris, the
Soul that liveth in Suten-henen, the giver of meat and drink,
the destroyer of wrong, and the guide of the everlasting paths.

Who then is this? It is
Ra himself.

"Deliver thou [me] from
the great god who carrieth away souls, and who devoureth filth
and eateth dirt, the guardian of the darkness [who himself "
liveth] in the light. They who are in misery fear him."

As concerning the souls
within the (113) tchafi [they are those which are] with
the god who carrieth away the soul, who eateth hearts, and who
feedeth (114) upon offal, the guardian of the darkness who is
within the seker boat; they who live in (115) crime fear
him.

Who then is this? It is
Suti, or (as others say), It is Smam-ur,[3] (116) the soul of
Seb.

"Hail, Khepera in thy
boat, the twofold company of the gods is thy body. Deliver thou
Osiris (117) Ani, triumphant, from the watchers who give
judgment,

[1. Reading se en Unt.

2 The one with a knife.

3 I.e., Great
Slayer.]

{p. 290}

who have been appointed
by Neb-er(118)-tcher to protect him and to fasten the fetters on
his foes, and who slaughter in the shambles (119); there is no
escape from their grasp. May they never stab me with their
knives, (120) may I never fall helpless in their chambers of
torture. (121) Never have the things which the gods hate been
done by me, for I am pure within the Mesqet. (122) Cakes of
saffron have been brought unto him in Tanenet."

Who then is this? (123)
It is Khepera in his boat. It is Ra himself. The watchers (124)
who give judgment are the apes Isis and Nephthys. The things
which the gods hate (125) are wickedness and falsehood; and he
who passeth through the place of purification within the Mesqet
is Anubis, who is (126) behind the chest which holdeth the
inward parts of Osiris.

He to whom saffron cakes
have been brought in (127) Tanenet is Osiris; or (as others
say), The saffron cakes (128) in Tanenet are heaven and earth,
or (as others say), They are Shu, strengthener of the two lands
in (129) Suten-henen. The saffron cakes are the eye of Horus;
and Tanenet is the grave (110) of Osiris.

Tmu hath built thy
house, and the two-fold Lion-god hath founded thy habitation;
(131) lo! drugs are brought, and Horus purifieth and Set
strengtheneth, and Set purifieth and Horus strengtheneth.

(132) "The Osiris, the
scribe Ani, triumphant before Osiris, hath come into the land,
and hath possessed it with his feet. He is Tmu, and he is in the
city."

(133) "Turn thou back, O
Rehu, whose mouth shineth, whose head moveth, turn thou back
from before his strength"; or (as others say), Turn thou back
from him who keepeth watch (134) and is unseen. "The Osiris Ani
is safely guarded. He is Isis, and he is found (135) with [her]
hair spread over him. I shake it out over his brow. He was
conceived in Isis and begotten in (136) Nephthys; and they cut
off from him the things which should be cut off."

Fear followeth after
thee, terror is upon thine (137) arms. Thou art embraced for
millions of years in the arms [of the nations]; mortals go round
about thee. Thou smitest down the mediators of thy (138) foes,
and thou seizest the arms of the powers of darkness. The two
sisters (i.e., Isis and Nephthys) are given to thee for
thy delight. (139) Thou hast created that which is in Kheraba,
and that which is in Annu. Every god feareth thee, for thou art
exceeding great and terrible; thou [avengest] every (140) god on
the man that curseth him, and thou shootest out arrows . . . . .
. . . Thou livest according to thy will; thou art Uatchit, the
Lady of Flame. Evil cometh (141) among those who set themselves
up against thee.

{p. 291}

What then is this? The
hidden in form, granted of Menhu, (142) is the name of the tomb.
He seeth [what is] in [his] hand, is the name of the shrine, or
(143) (as others say), the name of the block. Now he whose mouth
shineth and whose head moveth is (144) a limb of Osiris, or (as
others say), of Ra. Thou spreadest thy hair and I shake it out
over his brow (145) is spoken concerning Isis, who hideth in her
hair and draweth her hair over her. Uatchi, the Lady of Flames,
is the eye of Ra.[1]

PLATES XI. AND XII.

Vignette I.:
Ani and his wife Thuthu approaching the first Arit,[3] the
cornice of which is ornamented with ### i.e., emblems of
power, life, and stability. At the entrance sit three gods, the
first having the head of a hare, the second the head of a
serpent, and the third the head of a crocodile. The first holds
an ear of corn (?), and each of the others a knife.

Text
[CHAPTER CXLVII.]: (I) THE FIRST ARIT. The name of the
doorkeeper is Sekhet-hra-asht-aru[3]; the name of the (2)
watcher is Meti-heh (?)[4]; the name of the herald is
Ha-kheru.[5]

[WORDS TO BE SPOKEN WHEN
OSIRIS COMETH TO THE FIRST ARIT IN AMENTA.[6]] Saith (3) Ani,
triumphant, when he cometh to the first Arit: "I am the mighty
one who createth his own light. (4) I have come unto thee, O
Osiris, and, purified from that which defileth thee, I adore
thee. Lead on; (5) name not the name

[1. Lepsius (Todtenbuch,
Bl. XI.) adds, after this: "Now those who rise up against me and
among whom is evil [see above, l. 141] are the powers of
darkness of the god Sut, when there is strife among them, for
strife is flame."

2. "May it be granted to
[the dead] by the decree of [the gods] who are in Tattu to
destroy the souls of his foes!"

2 House or mansion. in
the upper line of Plates XI. and XII. there is a series of seven
Arits, or mansions, through which the deceased is
supposed to pass. In the lower line are the ten Sebkhets,
or pylon-shaped gateways.

3 "Reversed of face: of
many forms." Var. ###.

4 Var. ###.

5 "The voice that
travelleth." Var. ###. "The high-voiced."

6 Supplied from Naville,
Todtenbuch, 1. 165.]

{p. 292}

of Re-stau unto me.
Homage to thee, O Osiris, in thy might and in thy strength (6)
in Re-stau. Rise up and conquer, O Osiris, in Abtu. Thou goest
round about heaven, thou sailest in the presence of Ra, (7) thou
seest all the beings who have knowledge.[1] Hail Ra, who
circlest in [the sky]. Verily I say [unto thee], O Osiris, I am
a (8) godlike ruler. (9) Let me not be driven hence[2] (10) nor
from the wall of burning coals. [I have] opened the way in
Re-stau; (11) I have eased the pain of Osiris; [I have] embraced
that which the balance I hath weighed; [I have] made a path for
him in the great valley, it and [he] maketh a path. Osiris
shineth(?)."

Vignette II.:
The second Arit, guarded by three gods; the first of whom has
the head of a lion, the second the head of a man, and the third
the head of a dog. Each one holds a knife.

Text:
(1) THE SECOND ARIT. The name of (2) the doorkeeper is
Un-hat[4]; (3) the name of the watcher is (4) Seqet-hra; the
name of the herald is Uset.[5]

(6) Saith Osiris Ani,
when he cometh unto this Arit; "He sitteth to do his heart's
desire, and he weigheth (7) words as the second of Thoth. The
strength of Thoth[6] humbleth the (8) hidden Maata gods[7] who
feed upon Maat throughout the years [of their lives].[8] I make
offerings at the (9) moment when [he] passeth on his way; I pass
on and enter on the way; Grant thou that I may pass through and
that I may gain sight of Ra together with those who make
offerings."

[1. Birch: "Pure
Spirits." Pierret: "Intelligents."

2. I.e., the
Arit.

3 Literally standard or
perch. Var. ###.

4 Var. ###.

5 Var. ###.

6. Var. "the strength of
Osiris is the strength of Thoth."

7 Varr. Nemasa,
and Sah, "Orion." The reading in Lepsius is Masti,
"gods of the thigh."

8. Var. "their years are
the years of Osiris."

9. The text here differs
from all others and may be corrupt.]

{p. 293}

Vignette III.:
The third Arit, guarded by three gods; the first with the head
of a jackal, the second the head of a dog, and the third the
head of a serpent. The first holds an ear of corn (?), and each
of the others a knife.

Text:
(1) THE THIRD ARIT. The name of the (2) doorkeeper is
Qeq-hauau-ent-pehui;[1] the name of the (4) watcher is
Se-res-hra;[2] the name of the herald is Aaa.[3]

Saith Osiris Ani, [when
he cometh to this Arit]: (6) "I am hidden [in] the great deep,
[I am] the judge of the Rehui.[4] I have come and I have done
away with the offences of Osiris. I am building up the standing
place (7) which cometh forth from his urerit (?) crown. I
have done his business in Abtu, I have opened the way in
Re-stau, I have (8) eased the pain which was in Osiris. I have
made straight his standing place, and I have made [his] path.[5]
He shineth in Re-stau."

Vignette IV.:
The fourth Arit, guarded by three gods; the first with the head
of a man, the second the head of a hawk, and the third the head
of a lion. The first holds an ear of corn and each of the others
a knife.

Text:
(1) THE FOURTH ARIT. The name of the (2) doorkeeper is
Khesef-hra-asht- (3) kheru;[6] the name of the (4) watcher is
Seres-tepu;[7] (5) the name of the herald is (6) Khesef-At.[8]

Saith Osiris, the scribe
Ani, triumphant, [when he cometh to this Arit]: "I am the
[mighty] bull, the (7) son of the ancestress of Osiris. O grant
ye that his father, the lord of his godlike (8) companions, may
bear witness for him. Here the guilty are weighed in judgment. I
have brought unto (9) his nostrils eternal life. I am the son of
Osiris, I have made the way, I have passed thereover into
Neter-khert."

PLATE XII.--Vignette
V.: The fifth Arit, guarded by three gods; the first with
the head of a hawk, the second the head of a man, and the third
the head of a snake. Each holds a knife.

[1. I.e., "Eater
of his own filth."

2. I.e., "Making
to lift up his face."

3. I.e., "Great
One."

4. I.e., Horus
and Set.

5. Var. ###. See the end
of the speech of the Osiris at the first arit.

6. I.e.,
"Repulsing the face, great of speech."

7 Var. ###

8. I.e.,
"Repulser of the crocodile."]

{p. 294}

Text:
(1) THE FIFTH ARIT. The (2) name of the doorkeeper is
Ankh-f-em-fent;[1] the name of the (3) watcher is Shabu; the
name of the herald is Teb-hra-keha-kheft.[2]

Saith Osiris, the scribe
Ani, triumphant, [when he cometh to this Arit]: I have brought
unto thee the bones of thy jaws in Re-stau, I have brought thee
thy backbone in Annu, (7) gathering together all thy members
there. (8) I have driven back Apep for thee. I have poured water
upon the wounds; I have made a path among you. I am the Ancient
One among the gods. I have[3] made the offering of Osiris, who
hath triumphed with victory, gathering his bones and bringing
together all his limbs."

Vignette VI.:
The sixth Arit, guarded by three gods; the first with the head
of a jackal, and the second and third the head of a dog. The
first holds an ear of corn (?), and each of the others a knife.

Text:
(I) THE SIXTH ARIT. (2) The name of the doorkeeper is
Atek-au-kehaq-kheru;[4] the name of the (4) watcher is An-hri;
(5) the name of the herald is Ates-hra.

Saith Osiris, the scribe
Ani, [when he cometh to this Arit]: "I have come (7) daily, I
have come daily. I have made the way; I have passed along that
which was created by Anubis. I am the lord of the (8) urerit
crown . . . . . . . magical words. I, the avenger of right and
truth, have avenged his eye. I have swathed the eye of Osiris,
[I have] made the way]; Osiris Ani hath passed along [it] with
you . . . . . . . .

Vignette VII.:
The seventh Arit, guarded by three gods; the first with the head
of a hare, the second the head of a lion, and the third the head
of a man. The first and second hold a knife, and the third an
ear of corn (?).

Text:
(1) THE SEVENTH ARIT. The name of (2) the doorkeeper is
Sekhem-Matenu-sen;[5] the name Of (4) the watcher is
Aa-maa-kheru,[6] (5) and the name of the herald is Khesef-khemi.

unto thee, O Osiris, who
art cleansed of [thine] impurities. Thou goest round about
heaven, thou seest Ra, thou seest the beings who have knowledge.
Hail (7) Only One! behold, thou art in the sektet boat,[1] He
goeth round the horizon of heaven. I speak what I will unto
his[2] body; (8) it waxeth strong and it cometh to life, as he
spake. Thou turnest back his face. Prosper thou for -me all the
ways [which lead] unto thee!"

Vignette I.:
Ani and his wife Thuthu, with hands raised in adoration,
approaching the first Sebkhet or Pylon, which is guarded
by a bird-headed deity wearing a disk on his head, and sitting
in a shrine the cornice of which is decorated with khakeru
ornaments.

Text:
[CHAPTER CXLVI.] THE FIRST PYLON. WORDS TO BE SPOKEN WHEN [ANI]
COMETH UNTO THE FIRST PYLON. Saith Osiris Ani, triumphant: "Lo,
the lady of terrors, with lofty walls, the sovereign lady, the
mistress of destruction, who uttereth the words which drive back
the destroyers, who delivereth from destruction him that
travelleth along the way. The name of the doorkeeper is Neruit."

Vignette II.:
The second Pylon, which is guarded by a lion-headed deity seated
in a shrine, upon the top of which is a serpent.

Text:
WORDS TO BE SPOKEN WHEN [ANI] COMETH UNTO THE SECOND PYLON.
Saith Osiris, the scribe Ani, triumphant: "Lo, the lady of
heaven, the mistress of the world, who devoureth with fire, the
lady of mortals; how much greater is she than all men! The name
of the doorkeeper is Mes-Ptah."

Vignette III.:
The third Pylon, which is guarded by a man-headed deity seated
in a shrine, the upper part of which is ornamented with the two
utchats and the emblems of the orbit of the sun and of
water.

Text:
WORDS TO BE SPOKEN WHEN [ANI] COMETH UNTO THE THIRD PYLON OF THE
HOUSE OF OSIRIS. Saith the scribe Ani, triumphant: "Lo, the lady
of the

[1. Var. "Thou invokest
Ra in the sektet boat of heaven."

2 Reading with Naville
###.]

{p. 296}

altar, the mighty one to
whom offerings are made, the beloved[1] (?) of every god, who
saileth up to Abtu. The name of the doorkeeper is Sebaq."

Vignette IV.:
The fourth Pylon, which is guarded by a cow-headed deity seated
in a shrine, the cornice of which is ornamented with uræi
wearing disks.

Text:
WORDS TO BE SPOKEN WHEN [ANI] COMETH UNTO THE FOURTH PYLON.
Saith Osiris, the scribe Ani, [triumphant]: "Lo, she who
prevaileth with knives, mistress of the world, destroyer of the
foes of the Still-Heart, she who decreeth the escape of the
needy from evil hap. The name of the doorkeeper is Nekau."

Vignette V.:
The fifth Pylon, which is guarded by the hippopotamus deity,
with her fore-feet resting upon the buckle, the emblem of
protection, seated in a shrine, the cornice of which is
ornamented with ###, emblematic of flames of fire.

Text:
WORDS TO BE SPOKEN WHEN [ANI] COMETH UNTO THE FIFTH PYLON. Saith
Osiris, the scribe Ani, triumphant: "Lo, the flame, the lady of
breath (?) for the nostrils; one may not advance to entreat her
shall not come into her presence. The name of the doorkeeper is
Hentet-Arqiu."

Vignette VI.:
The sixth Pylon, which is guarded by a deity in the form of a
man holding a knife and a besom and seated in a shrine, above
which is a serpent.

Text:
WORDS TO BE SPOKEN WHEN [ANI] COMETH UNTO THE SIXTH PYLON. Saith
Osiris, the scribe Ani, triumphant: "Lo, the lady of light, the
mighty one, to whom men cry aloud; man knoweth neither her
breadth nor her height; there was never found her like from the
beginning (?). There is a serpent thereover whose size is not
known; it was born in the presence of the Still-Heart. The name
of the doorkeeper is Semati."

Vignette VII.:
The seventh Pylon, which is guarded by a ram-headed deity
holding a besom and seated in a shrine, the cornice of which is
decorated with khakeru ornaments.

[1. The principal variants are "every god uniteth with her";
"the heart of every god rejoiceth in her." See Naville,
Todtenbuch, Bd. II., Bl. 371.]

{p. 297}

Text:
WORDS TO BE SPOKEN WHEN [ANI] COMETH UNTO THE SEVENTH PYLON.
Saith Osiris, the scribe Ani, triumphant: "Lo, the robe which
doth clothe the feeble one (i.e., the deceased), weeping
for what it loveth and shroudeth. The name of the doorkeeper is
Sakti-f."

Vignette VIII.:
The eighth Pylon, which is guarded by a hawk wearing the crowns
of the North and South, seated on a sepulchral chest with closed
doors; before him is a besom, and behind him is the utchat.
Above the shrine are two human-headed hawks, emblems of the
souls of Ra and Osiris, and two emblems of life.

Text:
WORDS TO BE SPOKEN WHEN [ANI] COMETH UNTO THE EIGHTH PYLON.
Saith Osiris, the scribe Ani, triumphant: "Lo, the blazing fire,
the flame whereof cannot be quenched, with tongues of flame
which reach afar, the slaughtering one, the irresistible,
through which one may not pass by reason of the hurt which it
doeth. The name of the doorkeeper is Khu-tchet-f."[1]

Vignette IX:
The ninth Pylon, which is guarded by a lion-headed deity wearing
a disk and holding a besom, seated in a shrine, the cornice of
which is ornamented with uræi wearing disks.

Text:
WORDS TO BE SPOKEN WHEN [ANI] COMETH UNTO THE NINTH PYLON. Saith
Osiris Ani, triumphant: "Lo, she who is chiefest, the lady of
strength, who giveth quiet of heart to her lord. Her girth is
three hundred and fifty measures; she is clothed with
mother-of-emerald of the south; and she raiseth up the godlike
form and clotheth the feeble one The name of the doorkeeper is
Ari-su-tchesef."[2]

Vignette X.:
The tenth Pylon, which is guarded by a ram-headed deity wearing
the atef crown and holding a besom, seated in a shrine,
upon the top of which are two serpents.

Text:
WORDS TO BE SPOKEN WHEN [ANI] COMETH UNTO THE TENTH PYLON. Saith
Osiris Ani, [triumphant]: "Lo, she who is loud of voice, she who
causeth those to cry who entreat her, the fearful one who
terrifieth, who feareth none that are therein. The name of the
doorkeeper is Sekhen-ur."

[1. I.e.,
"Protecting his body."

2 I.e., "He
maketh himself."]

{p. 298}

Appendix:
The several "texts" of the next eleven Pylons are wanting in
this papyrus. Translations of them are here given as they are
found in a papyrus published by Naville, Todtenbuch, Bd.
I., 131. 161, 162. It will be observed that the names of the
doorkeepers are wanting, and also that each text, except in the
case of the twenty-first Pylon, ends with words which refer to
the examination of the dead at each gate.

THE ELEVENTH PYLON. "Lo,
she who repeateth slaughter, the burner up of fiends, It she who
is terrible at every gateway, who rejoiceth on the day of
darkness. She judgeth the feeble swathed one."

THE TWELFTH PYLON. "Lo,
the invoker of the two lands, who destroyeth with flashings and
with fire those who come, the lady of splendour, who obeyeth her
lord daily. She judgeth the feeble swathed one."

THE THIRTEENTH PYLON.
"Lo, Isis, who hath stretched forth her hands and arms over it,
and hath made Hapi to shine in his hidden place. She judgeth the
feeble swathed one."

THE FOURTEENTH PYLON.
"Lo, the lady of the knife, who danceth in blood; she maketh
[the festival of] the god Hak on the day of judgment. She
judgeth the feeble swathed one."

THE FIFTEENTH PYLON.
"Lo, the Bloody Soul, who searcheth out and putteth to the test,
who maketh inquiry and scrutiny, who cometh forth by night, and
doth fetter the Fiend in his lair; may her hands be given to the
Still-Heart in his hour, and may she make him to advance and
come forth unto her. She judgeth the feeble swathed one."

THE SIXTEENTH PYLON.
Saith Osiris, when he cometh unto this pylon: "Lo, the Terrible
one, the lady of the rain storm, who planteth ruin in the souls
of men, the devourer of the dead bodies of mankind, the orderer
and creator of slaughters, who cometh forth. She judgeth the
feeble swathed one."

THE EIGHTEENTH PYLON.
"Lo, the Lover of fire, the purifier of sinners (?), the lover
of slaughter, the chief of those who adore, the lady of the
temple, the slaughterer of the fiends in the night. She judgeth
the feeble bandaged one."

THE NINETEENTH PYLON.
"Lo, the Dispenser of light while she liveth, the mistress of
flames, the lady of the strength and of the writings of Ptah
himself. She maketh trial of the swathings of Pa-an."

THE TWENTIETH PYLON.
"Lo, she who is within the cavern of her lord, Clother is her
name; she hideth what she hath made, she carrieth away hearts
and greedily drinketh water. She judgeth the feeble swathed
one."

THE TWENTY-FIRST PYLON.
"Lo, the knife which cutteth when [its name] is uttered, and
slayeth those who advance towards its flames. It hath secret
plots and counsels."

{p. 299}

In the late recensions
of the Book of the Dead,[1] the text referring to the
twenty-first Pylon reads:--

(71) "Hail," saith
Horus, "O twenty-first pylon of the Still-Heart. (72) I have
made the way, I know thee, I know thy name, I know the name of
the goddess who guardeth thee: 'Sword that smiteth at the
utterance of its [own] name, the unknown (?) goddess with
back-turned face, the overthrower of those who draw nigh unto
her flame' is her name. Thou keepest the secret things of the
avenger of the god whom thou guardest, and his name is Amem.[2]
(73) He maketh it to come to pass that the persea trees grow
not, that the acacia trees bring not forth, and that copper is
not begotten in the mountain. The godlike beings of this pylon
are seven gods. (74) Tchen or At is the name of the one at (?)
the door; Hetep-mes[3] is the name of the second one; Mes-Sep[4]
is the name of the third one Utch-re[5] is the name of the
fourth one; "Ap-uat[6] is the name of the fifth one; Beq[7] is
the name of the sixth one; Anubis is the name of the seventh
one."

(75) "I have made the
way. I am Amsu-Horus, the avenger of his father, the heir of his
father Un-nefer. I have come and I have overthrown all foes of
my father Osiris. I have come day by day with victory, doing
myself the worship of the god, (76) in the house of his father
Tmu, lord of Annu, triumphant in the southern sky. I have done
what is right and true to him that hath made right and truth; I
have made the Haker festival for the lord thereof; I have led
the way in the festival; (77) I have made offerings of cakes to
the lords of the altars; and I have brought offerings and
oblations, and cakes and ale, and oxen and ducks, to my father
Osiris Un-nefer. I rise up in order that my soul may be made one
wholly; I cause the bennu bird to come forth at [my] words. I
have come daily into the holy house to make offerings of
incense. (78) I have brought garments of byssus. I have set
forth on the lake in the boat. I have made Osiris, the overlord
of the netherworld, to be victorious over his enemies; and I
have carried away all his foes to the place of slaughter in the
East; they shall never come forth from the durance of the god
Seb therein. (79) I have made those who stand up against Ra to
be still, and [I have] made him to be victorious. I have come
even as a scribe, and I have made all things plain. I have
caused the god to have the power of his legs. I have come into
the house of him that is upon his hill,[8] and I have seen him
that is ruler in the sacred hall. (80) I have gone into Re-stau;
I have hidden myself, and I have found out the way; I have
travelled unto An-rutf. I have clothed those who are naked. (81)
I have sailed up to Abtu; I have praised the gods Hu and Sau.
(82) 1 have entered into the house of Astes, I have made
supplication to the gods Khati and Sekhet in the house of
Neith," or, as others say, "the rulers. I have entered into
Re-stau; I have hidden myself,

[1. See Lepsius,
Todtenbuch, pl. LXIV.

2. I.e.,
"Devourer."

3. I.e., "Born of
peace."

4. I.e., "Who
giveth birth to fire."

5 I.e., "Strong
of mouth."

6 I.e., "Opener
of ways."

7 I.e., "Olive
tree."

8 I.e., Anubis,
the god of the dead.]

{p. 300}

and I have found out the
way; I have travelled unto An-rutf. (83) I have clothed him who
was naked. I have sailed up to Abtu; I have glorified Hu and
Sau. (84) I have received my crown at my rising, and I have
power to sit upon my throne, upon the throne of my father and of
the great company of the gods. I have adored the meskhen
of Ta-sert. (85) My mouth uttereth words with right and with
truth. I have drowned the serpent Akhekh. I have come into the
great hall which giveth strength unto the limbs; and it hath
been granted to me to sail along in the boat of Hai. The
fragrance of anti unguent ariseth from the hair of him
who hath knowledge. (86) I have entered into the house of Astes,
and I have made supplication to the gods Khati and Sekhet within
the House of the Prince. (87) I have arrived as a favoured one
in Tattu."

Vignette
[1] [CHAPTER XVIII.--INTRODUCTION] (Upper register): The
priest[2] An-maut-f, who has on the right side of his head the
lock of Heru-pa-khrat, or Horus the Child, and who wears a
leopard's skin, introducing Ani and his wife to the gods whose
names are given in Plates XIII. and XIV.

Text:
An-maut-f saith: "I have come unto you, O mighty and godlike
rulers who are in heaven and in earth and under the earth; (2)
and I have brought unto you Osiris Ani. He hath not sinned
against any of the gods. Grant ye that he may be with you for
all time."

(1) The adoration of
Osiris, lord of Re-stau, and of the great company of the gods
who are in the netherworld beside Osiris, the scribe Ani, who
saith: (2) "Homage to thee, O ruler of Amenta, Unnefer within
Abtu! I have come unto thee, and my heart holdeth right and
truth. (3) There is no sin in my body; nor have I lied wilfully,
nor have I done aught with a false heart. Grant thou to me food
in the tomb, (4) and that I may come into [thy] presence at the
altar of the lords of right and truth, and that I may enter into
and come forth from the netherworld (my soul not being turned
back), and that I may behold the face of the Sun, and that I may
behold the Moon (5) for ever and ever."

Vignette
(Lower register): The priest Se-mer-f[3] who has on the right
side of his head the lock of Heru-pa-khrat and wears a leopard's
skin, introducing Ani and his wife to the gods whose names are
given in Plates XIII. and XIV.

[1. This and its
companion vignette and the vignettes of Plates XIII.-XIV. form
one composition.

2. Osiris is also called
An-maut-f; see Lepsius, Todtenbuch, chap. cxlii., 1. 7.

3. For the functions of
this priest see above, p. 268.]

{p. 301}

Text:
Se-mer-f saith (1) I have come unto you, O godlike rulers who
are in Re-stau, and I have brought unto you Osiris Ani. Grant ye
[to him], as to the followers of Horus, cakes and water, and
air, and a homestead in Sekhet-Hetep."[l]

(1) The adoration of
Osiris, the lord of everlastingness, and of all the godlike
rulers of Re-stau, by Osiris, [the scribe Ani], who (2) saith:
"Homage to thee, O king of Amenta, prince of Akert, I have come
unto thee. I know thy ways, (3) I am furnished with the forms
which thou takest in the underworld. Grant thou to me a place in
the underworld near unto the lords (4) of right and truth. May
my homestead be abiding in Sekhet-hetep, and may I receive cakes
in thy presence."

PLATE XIII.

Vignettes
(Upper register): A pylon, or gateway, surmounted by the
feathers of Maat and uræi wearing disks. (Lower register): A
pylon, surmounted by Anubis and an utchat.

Text
[CHAPTER XVIII.]: [" (1) Hail Thoth, who madest Osiris (2)
victorious over his enemies, make thou Osiris [the scribe Ani]
to be victorious over his enemies, as thou didst make Osiris
victorious over his enemies' in the presence of (3) the godlike
rulers who are with Ra and Osiris in Annu, on the night of 'the
things for the night,'[2] and on the night of battle, and (4) on
the shackling of the fiends, and on the day of the destruction
of Neb-er-tcher."][3]

§A. Vignette: The
gods Tmu, Shut Tefnut, Osiris,[4] and Thoth.

Text:
(1) The great godlike rulers in Annu are Tmu, Shu, Tefnut
[Osiris, and Thoth], (2) and the shackling of the Sebau
signifieth the destruction of the fiends of Set when he worketh
evil (3) a second time.

"Hail, Thoth, who madest
Osiris victorious over his enemies, make thou the Osiris (4) Ani
to be victorious over his enemies in the presence of the great
divine beings who are in Tattu, on the night of making the Tat
to stand up in Tattu."

[1. I.e., the
Fields of Peace.

2. The words are
explained to mean, "the daybreak on the sarcophagus of Osiris."

3. This section, omitted
in the Ani papyrus, is supplied from the papyrus of Nebseni.

4. This god is omitted
from the copy of this chapter given on Plate XXIII.]

{p. 302}

§B. Vignette: The
gods Osiris, Isis, Nephthys, and Horus.

Text:
(1) The great godlike rulers in Tattu are Osiris, Isis,
Nephthys, and Horus, the avenger of his father. Now the "night
of making the Tat to stand (2) Up in Tattu" signifieth [the
lifting up of] the arm and shoulder of Osiris, lord of Sekhem;
and these gods stand behind Osiris [to protect him] even as the
swathings; which clothe[1] him.

(3) "Hail, Thoth, who
madest Osiris victorious over his enemies, make thou the Osiris
Ani triumphant over his enemies (4) in the presence of the great
godlike rulers who are in Sekhem, on the night of the things of
the night [festival] in Sekhem."

§C. Vignette: The
gods Osiris and Horus, two utchats upon pylons, and the
god Thoth.

Text:
(1) The great godlike rulers who are in Sekhem are Horus, who is
without sight, and Thoth, who is with the godlike rulers in
Naarerutf. (2) Now the "night of the things of the night
festival in Sekhem" signifieth the light of the rising sun on
the coffin of Osiris.

"Hail, Thoth, who madest
Osiris victorious (3) over his enemies, make thou the Osiris Ani
triumphant over his enemies in the presence of the great godlike
rulers in Pe and Tep,[2] on the (4) night of setting up the
columns of Horus, and of making him to be established the heir
of the things which belonged to his father."

§D. Vignette: The
gods Horus, Isis, Mestha and Hapi.

Text:
(1) The great divine rulers who are in Pe and Tep are Horus,
Isis, Mestha, and Hapi. Now setting up the columns (2) of Horus
[signifieth] the command given by Set unto his followers: "Set
up columns upon it."

"Hail, Thoth, who madest
Osiris victorious over his enemies (3), make thou the Osiris-Ani
triumphant over his enemies in the presence of the great godlike

[1. The papyrus of
Nebseni reads "Now the setting up of the double Tat signifieth
the two shoulders and arms of Horus, lord of Sekhem; and they
stand behind Osiris even as the swathings which clothe him."

2 See Brugsch, Dict.
Géog., p. 213.]

{p. 303}

it rulers in . . . .
Rekhit, on the (4) night when Isis lay down to keep watch in It
order to make lamentation for her brother Osiris."

§E. Vignette: (1)
The gods Isis, Horus, Anubis,[1] Mesthi, and Thoth.

Text:
(1) The great godlike rulers who are in. . . . Rekhit are Isis,
Horus, and Mestha.

"Hail, Thoth, who madest
Osiris victorious (2) over his enemies, make thou the Osiris,
the scribe Ani (triumphant in peace!), to be victorious over his
enemies in the presence of the great godlike ones (3) who are in
Abtu, on the night of the god Naker, at the separation of the
wicked dead, at the judgment of spirits made just, (4) and at
the arising of joy in Tenu."[2]

PLATE XIV.

§F. Vignette: The
gods Osiris, Isis, and Ap-uat, and the TET.

Text
[CHAPTER XVIII.]: (1) The great godlike rulers who are in Abtu
are Osiris, Isis, and Ap-uat.

"Hail, Thoth, who madest
Osiris victorious (2) over his enemies, make thou the Osiris
Ani, the scribe and teller of the sacred offerings of all the
gods, to be victorious (3) over his enemies in the presence of
the godlike rulers who judge the dead, on the night of (4) the
condemnation of those who are to be blotted out."

§G. Vignette: The
gods Thoth, Osiris, Anubis, and Astennu.[2]

Text:
(1) The great godlike rulers in the judgment of the dead are
Thoth, Osiris, Anubis, and Astennu. Now (2) the "condemnation of
those who are to be blotted out" is the withholding of that
which is so needful to the souls of the children of impotent
revolt.

"(3) Hail, Thoth, who
madest Osiris victorious over his enemies, make thou the Osiris,
the scribe Ani (triumphant!), to be victorious over his enemies
in the

[1. Omitted on Plate
XXIV.

2. ###, the capital of
the eighth nome of Upper Egypt, situated near Abydos, and
probably represented by the modem village of Kûm es-Sultân. It
is the ### of the Coptic writers. See Brugsch, Dict. Géog.,
p. 951; and Amélineau, La Géographie de l'Égypte, p.
500.]

presence of the great
godlike rulers, (4) on the festival of the breaking and turning
up of the earth in Tattu, on the night of the breaking and
turning up of the earth in their blood and of making Osiris to
be victorious over his enemies."

§H. Vignette: The
three gods of the festival of breaking up the earth in Tattu.

Text:
(1) When the fiends of Set come and change themselves into
beasts, the great godlike rulers, on the festival of the
breaking and turning up of the earth in Tattu, (2) slay them in
the presence of the gods therein, and their blood floweth among
them as they are smitten down. (3) These things are allowed to
be done by them by the judgment of those who are in Tattu.

"Hail, Thoth, who madest
Osiris victorious over his enemies, make thou the Osiris Ani to
be victorious over his enemies in the presence of the godlike
rulers (4) who are in Naarutef, on the night of him who
concealeth himself in divers forms, even Osiris."[1]

§1. Vignette: The
gods Ra, Osiris, Shu, and Bebi,[2] dog-headed.

Text:
(1) The great godlike rulers who are in Naarutef are Ra, Osiris,
Shu, and Bebi.[3] Now the night of him who concealeth himself in
divers forms, even Osiris," is when the thigh [and the head],
and the heel, and the leg, are brought nigh unto the coffin of
Osiris Un-nefer.

"Hail, Thoth, who madest
Osiris victorious (3) over his enemies, make thou the Osiris Ani
(triumphant before Osiris) victorious over his enemies in the
presence of the great godlike rulers who are in (4) Re-stau, on
the night when Anubis lay with his arms and his hands over the
things behind Osiris, and it when Horus was made to triumph over
his enemies."

Text: (1) The great
godlike rulers in Re-stau are Horus, Osiris, and Isis. The heart
of Osiris rejoiceth, and the heart of Horus (2) is glad; and
therefore are the east and the west at peace.

"Hail Thoth, who madest
Osiris victorious over his enemies, (3) make thou the Osiris
Ani, the scribe and teller of the divine offerings of all the
gods, to triumph over his enemies in the presence of the ten (4)
companies of great godlike rulers who are with Ra and with
Osiris and with every god and goddess in the presence of
Neb-er-tcher. He hath destroyed his (5) enemies, and he hath
destroyed every evil thing belonging unto him."

Rubric:
This chapter being recited, the deceased shall come forth by
day, purified after death, and [he shall make all] the forms[1]
(or transformations) which his heart shall dictate. Now if this
chapter be recited over him, he shall come forth[2] upon earth,
he shall escape from every fire; and none of the foul things
which appertain unto him shall encompass him for everlasting[3]
and for ever and for ever.

PLATE XV.

Vignette:
A seated statue of Ani, the scribe, upon which the ceremony of
opening the mouth"[4] un re, is being performed by the
sem[5] priest, clad in a panther's skin and holding in his
right hand the instrument Ur heka[6] i.e., "mighty
one of enchantments." In front of the statue are: the

[1. Var. arit xeperuf.

2. The Papyrus of
Nebseni has the better reading ufa pu tep ta, "he shall
be in a good state upon earth."

5. Compare ### Naville,
Todtenbuch, Bd. I., Bl. 34. In British Museum papyrus No.
10,470, sheet 8, the god Horus performs this ceremony upon the
deceased, who is upon a stool.

6. See above, p. 264.]

{p. 306}

sepulchral chest, the
instruments Seb-ur, Tun-tet, and Temanu, and the object
Pesh-en-kef.[1]

Text
[CHAPTER XXIII.]: (I) THE CHAPTER OF OPENING THE MOUTH OF
OSIRIS, THE SCRIBE ANI. To be said:[2] "May Ptah open my mouth,
and may the god of my town[3] loose the swathings, even the
swathings[4] which are over my mouth (2). Moreover, may Thoth,
being filled and furnished with charms, come and loose the
bandages, the bandages of Set which fetter my mouth (3); and may
the god Tmu hurl them' at those who would fetter [me] with them,
and drive them back. May my mouth be opened, may my mouth be
unclosed by Shu[6] (4) with his iron[7] knife, wherewith he
opened the mouth of the gods. I am Sekhet,[8] and I sit upon the
great western side of heaven. (5) 1 am the great goddess Sah[9]
among the souls of Annu. Now as concerning every charm and all
the words which may be spoken against me (6), may the gods
resist them, and may each and every one of the company of the
gods withstand it them."[10]

Text
[CHAPTER XXIV.]: (I) THE CHAPTER OF BRINGING CHARMS UNTO OSIRIS
ANI [IN NETER-KHERT]. [He saith]: "I am Tmu[11]-Khepera, who
gave birth unto himself upon the thigh of his divine mother.[12]
Those who are in Nu[13]are made wolves, and those who are among
the godlike rulers (3) are become

[1. See above, p. 264.

2. Var. "he saith."

3. Var., "By Amen, the
god of my town"; Lepsius, Todtenbuch, Pl. xiv.

4. Var., netiu.

5. Var., May Tmu give me
my hand to shoot them at those who fetter [me]. May my mouth be
given to me, may my mouth be opened."

hyenas.[1] Behold, I
gather together the charm from every place where it is and from
every man with whom it is,[2]' swifter than greyhounds and
fleeter than light. (4) Hail thou who towest along the
makhent boat of Ra, the stays of thy sails and of thy rudder
are taut in the wind as thou sailest over the Lake of Fire in
Neter-khert. Behold, thou gatherest together the charm (5) from
every place where it is and from every man with whom it is,
swifter than greyhounds and fleeter than light, [the charm]
which createth the forms of existence from the (6) mother's
thigh (?) and createth the gods from (or in) silence, and which
giveth the heat of life unto the gods.[3] Behold, the charm is
given unto me from wheresoever it is [and from him with whom it
is], swifter than greyhounds and fleeter than light," or, (as
others say), " fleeter than a shadow."

Appendix:
The following chapter, which generally appears in other early
copies of the Book of the Dead, is closely connected with the
preceding chapter. It is here taken from the Papyrus of Nebseni.

(1) [CHAPTER XXV.] THE
CHAPTER OF CAUSING THE DECEASED TO REMEMBER HIS (2) NAME IN
NETER-KHERT. [He saith]: "May my name be given unto me in the
great Double House, and may I remember my name in the House of
Fire on the (3) night of counting the years and of telling the
number of the months. I am with the Holy One, and I sit on the
eastern side of heaven. If any god advanceth unto me, (4)
forthwith I proclaim his name."

Vignette:
The scribe Ani, clothed in white, and with his heart in his
right hand, addressing the god Anubis.[4] Between them is a
necklace of several rows of

3. Here the text is
different from any given by Naville. The chief variants are ###,
"which createth the gods from (or in) silence, and which maketh
them powerless"; and ### "which maketh the gods to speak [from
being] silent, and which maketh them speechless."

4. In the vignettes of
this chapter published by M. Naville (Todtenbuch, Bd. I.,
Bl. 38) the deceased is represented: (1) seated, and addressing
his heart, which stands on a support; (2) standing, holding in
his hands a heart, which he offers to three deities. Another
vignette represents a priest tying a heart on to a statue of the
deceased; and in the late recension of the Book of the Dead
published by Lepsius (Bl. 15) the deceased holds a heart to his
left side and addresses a human-headed hawk emblematic of the
soul.]

{p. 308}

coloured beads, the
clasp of which is in the shape of a pylon or gateway, and to
which is attached a pectoral bearing a representation of the
boat of the sun, wherein is set a scarab, emblematic of the
Sun.[1]

Text
[CHAPTER XXVII: (1) CHAPTER OF GIVING A HEART UNTO OSIRIS ANI
(2) IN THE UNDERWORLD. [Ani saith]: "May my heart be with me in
the House of Hearts.[2] May my heart be with me, and may it rest
in [me], or I shall not eat of the cakes of Osiris on the
eastern[3] side of the Lake of Flowers,[4] (3) [neither shall I
have] a boat wherein to go down the Nile, and another wherein to
go up, nor shall I go forward in the boat with thee. May my
mouth be given unto me that I may (4) speak with it, and my two
feet to it walk withal, and my two hands and arms to overthrow
my foe. May the doors of heaven be opened unto me[5](5); may
Seb, the Prince of the gods, open wide his two jaws unto me; may
he open my two eyes which are blinded; may he cause me to
stretch out my (6) feet which are bound together; and may Anubis
make my legs firm that I may stand upon them. May the goddess
Sekhet make me to rise (7) so that I may ascend unto heaven, and
there may that be done which I command in the House of the Ka
of Ptah.[6] I know my heart, I have gotten the mastery over (8)
my heart, I have gotten the mastery over my two hands and arms,
I have gotten the mastery over my feet, and I have gained the
power to do whatsoever my ka pleaseth. (9) My soul shall not be
shut off from my body at the gates of the underworld; but I
shall enter in peace, and I shall come forth in peace."

[1. A very fine set of
examples of blue, green, and yellow glazed faïence
pectorals inlaid with scarabs is exhibited in the Fourth
Egyptian Room.

2. I.e., the
judgment hall of Osiris, in which hearts were weighed.

3. Var. "West."

4. On the word ### see
Brugsch, Wörterbuch (Suppl.), p. 1289, and Stern,
Glossarium, p. 19, col. 2, where the various kinds of this
sweet-smelling plant are enumerated.

Text:
[CHAPTER XXXB.]. (I) THE CHAPTER[1] OF NOT
LETTING (2) THE HEART OF OSIRIS, THE SCRIBE OF THE SACRED
OFFERINGS OF ALL THE GODS, ANI, TRIUMPHANT, BE DRIVEN FROM HIM
IN THE UNDERWORLD. Ani saith: "My heart, my mother; my heart, my
mother (3). My heart whereby I come into being. May there be
nothing to withstand me at [my] judgment; may there be no,
resistance against me by the Tchatcha; may there be no parting
of thee from me in the presence of him who keepeth the Scales!
Thou art my ka within (4) my body, [which] knitteth and
strengtheneth my limbs. Mayest thou come forth in the place of
happiness [to which] I advance. May the Shenit,[2] who
make men to stand fast, not cause my name to stink."[3]

Vignette:
Ani holding his soul in the form of a human-headed bird.

Text:
[CHAPTER LXI.] (I) CHAPTER OF NOT LETTING THE SOUL OF A MAN BE
TAKEN AWAY FROM HIM IN THE UNDERWORLD. Osiris the scribe Ani
saith: "I, even I, am he (2) who came forth from the water-flood
which I make to overflow and which becometh mighty as the River
[Nile]."

Appendix;
In many early papyri the text of Chapter LXI. forms part of a
longer composition which M. Naville calls Chapters LXI.,[4]
LX.,[5] and LXII.,[6] and which reads:--

(1) CHAPTER OF DRINKING
WATER IN THE UNDERWORLD. [He saith]: "I, even I, am he who
cometh forth from (2) Seb. The flood hath been given unto him,

[1. This chapter is
usually accompanied by a vignette. In that in the papyrus of
Nebseni the deceased is being weighed against his own heart; an
ape, "Thoth, lord of the Balance," seated on a pedestal, holds
the tongue of the balance. In British Museum Papyrus No. 9964
the deceased is also weighed against his own heart, but at the
same time a figure of himself is also watching the process. In
the papyrus of Sutimes a square weight lies in each pan of the
scales. Other vignettes have simply a scarab, or the deceased
addressing his heart, which rests on a standard. See Naville,
Todtenbuch, Bd. I., Bl. 43.

2. A class of divine
beings.

3. The chapter as here
given is incomplete; the missing words are: "pleasant for us,
pleasant is the hearing, and there is gladness of heart at the
weighing of words. Let not lies be spoken against me near the
god, in the presence of the great god, the lord of Amentet.
Verily, how great shalt thou be when thou risest up in triumph!"

4. The vignette
represents the deceased on his knees embracing his soul.

5. Vignette: a man
kneeling and holding a lotus.

6. Vignettes: the
deceased scooping water with his hands out of a tank.]

and he hath gotten power
over it as Hapi. I, even I, open the (3) two doors of heaven:
and the two doors of the watery abyss have been opened unto me
by Thoth and by Hapi, the divine twin sons of heaven, (4) who
are mighty in splendours. O grant ye that I may gain power over
the water, even as Set overcame his foes on the day(?) (5) when
he terrified the world. I have passed by the great ones shoulder
against shoulder, even as they have passed by that great and
splendid god who is (6) provided [with all things] and whose
name is unknown. I have passed by the mighty one of the
shoulder. (7) The flood of Osiris hath been passed through by
me, and Thoth-Hapi-Tmu, the lord of the horizon, hath opened
unto me the flood in his name, 'Thoth, the cleaver of the
earth.' (8) I have gained power over the water, even as Set
gained power over his foes. I have sailed over heaven. I am Ra.
I am the Lion-god. I am the young bull (9). I have devoured the
Thigh, I have seized the flesh. I have gone round about the
streams in Seket-Aru. Boundless eternity hath been granted unto
me, and, behold, (10) I am the heir of eternity; to me hath been
given everlastingness."

Closely connected with
the above chapter are the two following short chapters:--[1]

Vignette:
The deceased drinking water from a running stream.

Text
[CHAPTER LXIIIA.]: (I) THE CHAPTER OF
DRINKING WATER AND OF NOT BEING BURNED IN THE FIRE. [The
deceased] saith: "Hail, Bull of Amenta. I am brought unto thee,
I am the oar of Ra (3) wherewith he ferried over the aged ones;
let me not be buried nor consumed. I am Beb,[2] (4) the
first-born son of Osiris, who doth wash every god within his eye
in Annu. I am the Heir, (5) the exalted (?), the mighty one, the
Still [of Heart]. I have made my name to flourish, and I have
delivered [it], that I may make myself to live [in remembrance]
on this day."

Vignette:
The deceased standing near flames of fire.

Text
[CHAPTER LXIIIB.]: (I) THE CHAPTER OF NOT
BEING SCALDED WITH WATER. [He saith]: "I am the oar (2) made
ready for rowing, wherewith Ra ferried over the Aged godlike
ones. (3) I carry the moistures of Osiris to the lake away from
the flame which cannot be passed (4); he is turned aside from
the path thereof and he is not burned in the fire. I lie down
with the hamemu; (5) I come unto the Lion's lair, killing
and binding; and I follow the path by which he came forth."

Vignette:
Ani carrying a sail, emblematic of breath and air.

Text
[CHAPTER LIV.]: (1) CHAPTER OF GIVING BREATH IN THE UNDERWORLD.
Saith Osiris Ani: "I am the Egg of the Great Cackler, and I
watch and guard that

[1. For the texts see
Naville, Todtenbuch, Bd. I., Bll. 73, 74.

2. The variants are ###
and ###.]

{p. 311}

great place[1] (2) which
the god Seb hath proclaimed upon earth. I live; and it liveth; I
grow strong, I live, I sniff the air. I am (3) Utcha-aab,[2] and
I go round behind [to protect] his egg. I have thwarted the
chance of Set, the mighty one of strength. (4) Hail thou who
makest pleasant the world with tchefa food, and who
dwellest in the blue [sky]; watch over the babe in his cot when
he cometh forth unto thee."

Appendix:
The two following chapters, which are closely connected with the
preceding chapter, are respectively supplied from Naville,
Todtenbuch, Bd. I., 131. 67, and the Nebseni Papyrus.

Vignette:
Anubis leading the deceased into the presence of Osiris.

Text:
[CHAPTER LV.]: (I) ANOTHER CHAPTER OF GIVING BREATH. [He saith]:
"I am Sabsabu. I am Shu. (2) I draw in the air in the presence
of the god of sunbeams as far as the uttermost ends of heaven,
as far as the ends of the earth, as far as the bounds of Shu
(3); and I give breath unto those who become young [again]. I
open my mouth, and I see with mine eyes."[3]

Vignette:
A man holding a sail in his left hand.

Text
[CHAPTER LVI.]: CHAPTER OF SNIFFING THE AIR UPON EARTH. [He
saith]: "(2) Hail, Tmu, grant thou unto me the sweet breath
which is in thy two nostrils. I embrace the mighty throne which
is in Unnu,[4] and I watch and guard the Egg of the Great
Cackler. I grow, and it groweth; it groweth, and I grow; I live,
and it liveth; I sniff the air, and it sniffeth the air."

Vignette:
Ani standing, with a staff in his left hand.

Text
[CHAPTER XXIX.]: (I) THE CHAPTER OF NOT LETTING THE HEART OF A
MAN BE TAKEN AWAY FROM HIM IN THE UNDERWORLD. Saith Osiris Ani,
triumphant: "Turn thou back, O messenger of all the gods. (2) Is
it that thou art come to carry away[5] this my heart which
liveth? My heart which liveth

[1. The text of Lepsius
gives "I guard that great egg," etc.

2. The variant text
given by Naville indicates by that these words are the name or
title of a god. Birch translates them by "Discriminator of
Purity," and Pierret by "le sauvé dont le nom est pur."

3. For the texts see
Naville, Todtenbuch, Bd. I., Bll. 67, 68, 69.

4. Hermopolis.

5. In a variant vignette
given by Naville the deceased holding his heart in both hands
offers it to three gods; and in another a man is about to fasten
a necklace with a pendent heart to the statue of the deceased.]

shall not be given unto
thee. (3) [As I] advance, the gods give ear unto my
supplications, and they fall down upon their faces wheresoever
they be."

PLATE XVI.

Vignette:
Ani standing, with both hands raised in prayer, before four gods
who are seated on a pedestal in the form of Maat; before him is
his heart set upon a pedestal.

Text
[CHAPTER XXVII.]: (I) THE CHAPTER OF NOT LETTING THE HEART OF A
MAN BE TAKEN AWAY FROM HIM IN THE UNDERWORLD.[1] Saith Osiris
Ani: "Hail, ye who carry away hearts, [hail] ye who steal
hearts! (2) ye have done.[2] Homage to you, O ye lords of
eternity, ye possessors of everlastingness, " take ye not away
this heart of Osiris Ani (3) in your grasp, this heart of
Osiris. And cause ye not evil words to spring up against it;
because this heart of Osiris Ani is the heart of the one of many
names, the mighty one whose words are his limbs, and who sendeth
forth his heart to dwell in (4) his body. {???} heart of Osiris
Ani is pleasant unto the gods; he is victorious, he hath {???}
gotten power over it; he hath not revealed what hath been done
unto it. He {???} gotten power (5) over his own limbs. His heart
obeyeth him, he is the lord thereof, it is in his body, and it
shall never fall away therefrom. I, Osiris, the scribe Ani,
victorious in peace, and triumphant in the beautiful Amenta and
on the mountain of eternity, bid thee be obedient unto me in the
underworld."

Appendix:
The three following chapters, which do not occur in the Ani
papyrus, form part of the group of the chapters relating to the
heart. They are here supplied from Naville, Todtenbuch,
Bd. I., Pl. xl., xlii., xxxix.

2. The reading of
Naville's edition is better here. "Ye who steal hearts, and who
make the heart of a man to come into existence according to that
which hath been done by him; may it (i.e., his heart) be
made strong by you."]

{p. 313}

Text
[CHAPTER XXIXA.]:[1] (1) THE CHAPTER OF
THE HEART NOT BEING CARRIED AWAY IN THE UNDERWORLD. He saith:
"My heart (2) is with me, and it shall never come to pass that
it shall be carried away. I am the lord of hearts, the slayer of
the heart. (3) I live in right and in truth, and I have my being
therein. I am Horus, a pure heart (4) within a pure body. I live
by my word, and my heart doth live. Let not my heart be taken
away (5), let it not be wounded, and may no wounds or gashes be
dealt upon me because it hath been taken away[2] from me. (6)
May I exist in the body of my father Seb, and in the body of my
mother Nut. I have not done evil (7) against the gods; I have
not sinned with boasting."

Vignette:
The deceased adoring a heart.

Text
[CHAPTER XXXA.]: (I) THE CHAPTER OF NOT
(2) LETTING THE HEART OF A MAN BE DRIVEN AWAY FROM HIM IN THE
UNDERWORLD. [He saith]: "My heart, my mother; my heart, my
mother. My heart of my life upon earth. May naught rise up (3)
against me in judgment in the presence of the lord of the trial;
let it not be said concerning me and of that which I have done.
'He hath done deeds against that which is right and true'; may
naught be against me in the presence of the great god, the lord
of Amenta. Homage to thee, O my heart! Homage to thee, O my
heart! Homage to you, O my reins![3] Homage to you, O ye gods
who rule over the divine clouds, and who (5) are exalted by
reason of your sceptres; speak ye comfortably unto Ra, and make
me to prosper before Nehebka." And behold him, even though he be
joined to the earth in the innermost parts thereof, and though
he be laid upon it, he is not dead in Amenta, but is a glorified
being therein.

Vignette:
The deceased holding his heart to his breast with his left hand,
and kneeling before a monster with a knife in its hand.

Text
[CHAPTER XXVIII.]: (1) [THE CHAPTER OF] NOT LETTING THE HEART OF
THE DECEASED BE CARRIED AWAY IN THE UNDERWORLD. [Saith he]: (2)
"Hail, Lion-god! I am Un.[4] That which I hate is the block of
the god. Let not this my heart be taken away from me by (3) the
Fighter[5] in Annu. Hail thou who dost bind Osiris, and who hast
seen Set! Hail thou who returnest after smiting and destroying
him. (4) This heart sitteth and weepeth in the presence of
Osiris; it hath with it the staff for which it entreated him.
May there be given unto me for it, may there be decreed unto me
for it the hidden things[6] of the heart in the (5) house of
Usekh-hra; may

[1. See Naville,
Todtenbuch, Bd. I., Bl. 40.

2. Understanding some
word like ###; see the text in Lepsius.

3. Brugsch believes that
the word means the liver or kidneys, or some special organ.; see
Wörterbuch, p. 421.

4. Reading; another
variant has "I am Ra."

5 I.e., the being
represented in the vignette.

6 Var. ta ab,
"warmth of heart."]

{p. 314}

there be granted unto it
food at the bidding of the Eight.[1] Let not this my heart be
"taken from me! I make thee to dwell in thy place, joining
together hearts in (6) Sekhet-hetepu, and years of strength in
all places of strength, carrying away food (?) at thy it moment
with thy hand according to thy great strength. My heart is
placed upon the altars of Tmu (7), who leadeth it to the den of
Set; he hath given unto me my heart, whose will hath been done
by the godlike rulers in Neter-khert. When they find the leg[2]
and the swathings they bury them."

Vignette:
Ani and his wife Thuthu, each holding the emblem of air in the
left hand, and drinking water with the right from a pool, on the
borders of which are palm trees laden with fruit.

Text
[CHAPTER LVIII.]: (1) THE CHAPTER OF BREATHING THE AIR AND OF
HAVING POWER OVER THE WATER IN THE UNDERWORLD. Saith Osiris Ani:
"Open to me! Who art thou then, and whither dost thou fare? (2)
I am one of you. Who is it with thee? It is Merti. Separate thou
from him, each from each, when thou enterest the Mesqen. He
letteth me sail to the temple of the divine beings who have
found their faces(?). (4) The name of the boat is 'Assembler of
Souls'; the name of the oars is 'Making the hair to stand on
end'; the name it of the hold is 'Good'; (5) and the name of the
rudder is 'Making straight for the middle' . . . . . . [3] . . .
. . . (6) Grant ye to me vessels of milk together with cakes,
loaves of bread, cups of drink, and flesh in the temple of (7)
Anubis."

Rubric:
If this chapter be known [by Ani] he shall go in after having
come forth from the underworld.

Vignette:
Ani kneeling beside a pool of water, where grows a sycamore
tree; in the tree appears the goddess Nut pouring water into
Ani's hands from a vessel

[1. Var. Re xemennu,
"Mouth of Hermopolis."

2. This meaning is
indicated by the determinative in the variant given by Naville,
Todtenbuch, Bd. II., Bl. 95. The whole sentence may be a
rubrical direction.

3 The text here appears
to be corrupt, or at least some words have been omitted, for the
equivalent passage in Lepsius reads ###. The variant reading
indicated by ki t' et shows that this passage offered
difficulties to the ancient Egyptian readers.]

{p. 315}

Text
[CHAPTER LIX.]: (I) THE CHAPTER OF SNIFFING THE AIR, AND OF
GETTING POWER OVER THE WATERS IN THE UNDERWORLD. Saith Osiris
Ani: "Hail, sycamore tree of the goddess Nut! Grant thou to me
of the water and the air which are in (2) thee. I embrace thy
throne which is in Unnu,[l] and I watch and guard (3) the egg of
the Great Cackler. It groweth, I grow; it liveth, I live; (4) it
sniffeth the air, I sniff the air, I the Osiris Ani, in
triumph."

Vignette:
Ani seated upon a chair before a table of offerings; [2] in his
right hand he holds the kherp sceptre[3] and in his left
a staff.

Text
[CHAPTER XLIV]: (I) THE CHAPTER OF NOT DYING A SECOND TIME IN
THE UNDERWORLD.[4] Saith Osiris Ani: "My place of hiding is
opened, my place of hiding is revealed! Light hath shone (2) in
the darkness. The eye of Horus hath ordered my coming into
being, and the god Apuat hath nursed me. I have hidden (3)
myself with you, O ye stars that never set. My brow is like unto
that of Ra; my face is open; (4) my heart is upon its throne; I
utter words, and I know; in very truth, I am Ra himself. I am
not treated with scorn, (5) and violence is not done unto me.
Thy father, the son of Nut, liveth for thee. I am thy
first-born, (6) and I see thy mysteries. I am crowned like unto
the king of the gods, and I shall not die a second time in the
underworld."

2. For an account of the
manner in which altars and other objects were represented on
Egyptian monuments, see Borchardt, Die Darstellung innen
verzierter Schalen aus Aegyptischen Denkmätern (in Aeg.
Zeitschrift, Bd. XXXI., 1893, p. 1).

3. For a kherp sceptre
in bronze, see No. 22,842 in the 2nd Egyptian Room.

4. Chapters CLXXV. and
CLXXVI. bear the same title. For Chapter CLXXV. see Plate XXIX.

Chapter CLXXVI.
(Naville, Todtenbuch, Bd. I., Pl. cc.) reads:--

"What I hate is the land
of Abydos. May I never enter into the den, and may there never
be done unto me any of those things which the gods hate, for I
am . . . . pure within the Mesqet. May Neb-er-tcher give unto me
his splendours on the day of the funeral in the presence of the
Lord of Things."

"If this chapter be
known [he] shall be in the condition of one who is acquitted in
the underworld."]

{p. 316}

limbs are without motion
like unto [those of] Osiris! Let not thy limbs be (3) without
motion, let them not corrupt, let them not pass away, let them
not decay; let it be (4) done unto me even as if I were the god
Osiris."

Rubric:
If this chapter be known by the Osiris Ani, he shall not corrupt
in the underworld.

Vignette:
A doorway. By one post stands the soul of Ani in the form of a
human-headed hawk and by the other the bird.

Text:
[CHAPTER XLVI.] (I) THE CHAPTER OF NOT PERISHING AND OF BECOMING
ALIVE IN THE UNDERWORLD. Saith Osiris Ani: "Hail, (2) children
of:' Shu! Hail, children of Shu, [children of] the place of the
dawn, who as the children of light have gained possession of his
crown. May I rise up and may I fare forth like Osiris."

Vignette:
Ani the scribe standing with his back to a block and knife

Text:
[CHAPTER XL.] (I) THE CHAPTER OF NOT ENTERING IN UNTO THE BLOCK.
Saith Osiris Ani: "The four bones[1] of my neck and of my back
are joined together for me in heaven by Ra, the guardian of the
earth. (2) This was granted on the day when my rising up out of
weakness upon my two feet was ordered, on the day (3) when the
hair was cut off. The bones of my neck and of my back have been
joined together by Set and by the company of the gods, even as
they were (4) in the time that is past; may nothing happen to
break them apart. Make ye [me] strong against my father's
murderer. I have gotten power over the two earths. Nut hath
joined together my bones, and [I] behold [them] as they were in
the time that is past [and I] see [them] even in the same order
as they were [when] the gods had not come into being (6) in
visible forms.[2] I am Penti, I, Osiris the scribe Ani,
triumphant, am the heir of the great gods."

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